1 Peter 3 commentary

The wife must discharge her duty to her own husband, though he obey not the word. We daily see how narrowly evil men watch the ways and lives of professors of religion. Putting on of apparel is not forbidden, but vanity and costliness in ornament. Religious people should take care that all their behaviour answers to their profession. But how few know the right measure and bounds of those two necessaries of life, food and raiment! Unless poverty is our carver, and cuts us short, there is scarcely any one who does not desire something beyond what is good for us. Far more are beholden to the lowliness of their state, than the lowliness of their mind; and many will not be so bounded, but lavish their time and money upon trifles. The apostle directs Christian females to put on something not corruptible, that beautifies the soul, even the graces of God's Holy Spirit. A true Christian's chief care lies in right ordering his own spirit. This will do more to fix the affections, and excite the esteem of a husband, than studied ornaments or fashionable apparel, attended by a froward and quarrelsome temper. Christians ought to do their duty to one another, from a willing mind, and in obedience to the command of God. Wives should be subject to their husbands, not from dread and amazement, but from desire to do well, and please God. The husband's duty to the wife implies giving due respect unto her, and maintaining her authority, protecting her, and placing trust in her. They are heirs together of all the blessings of this life and that which is to come, and should live peaceably one with another. Prayer sweetens their converse. And it is not enough that they pray with the family, but husband and wife together by themselves, and with their children. Those who are acquainted with prayer, find such unspeakable sweetness in it, that they will not be hindered therein. That you may pray much, live holily; and that you may live holily, be much in prayer.

Though Christians cannot always be exactly of the same mind, yet they should have compassion one of another, and love as brethren. If any man desires to live comfortably on earth, or to possess eternal life in heaven, he must bridle his tongue from wicked, abusive, or deceitful words. He must forsake and keep far from evil actions, do all the good he can, and seek peace with all men. For God, all-wise and every where present, watches over the righteous, and takes care of them. None could or should harm those who copied the example of Christ, who is perfect goodness, and did good to others as his followers.

We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last. And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.

He proceeds now to another instance of subjection, and bids wives to be subject to their husbands. And as those seemed to have some pretense for shaking off the yoke, who were united to unbelieving men, he expressly reminds them of their duty, and brings forward a particular reason why they ought the more carefully to obey, even that they might by their probity allure their husbands to the faith. But if wives ought to obey ungodly husbands, with much more promptness ought they to obey, who have believing husbands.

But it may seem strange that Peter should say, that a husband might be gained to the Lord without the word; for why is it said, that “faith cometh by hearing?” Romans 10:17. To this I reply, that Peter’s words are not to be so understood as though a holy life alone could lead the unbelieving to Christ, but that it softens and pacifies their minds, so that they might have less dislike to religion; for as bad examples create offenses, so good ones afford no small help. Then Peter shews that wives by a holy and pious life could do so much as to prepare their husbands, without speaking to them on religion, to embrace the faith of Christ.

2 While they behold For minds, however alienated from the true faith, are subdued, when they see the good conduct of believers; for as they understood not the doctrine of Christ, they form an estimate of it by our life. It cannot, then, be but that they will commend Christianity, which teaches purity and fear.

3 Whose adorning The other part of the exhortation is, that wives are to adorn themselves sparingly and modestly: for we know that they are in this respect much more curious and ambitious than they ought to be. Then Peter does not without cause seek to correct in them this vanity. And though he reproves generally sumptuous or costly adorning, yet he points out some things in particular, — that they were not artificially to curl or wreath their hair, as it was usually done by crisping-pins, or otherwise to form it according to the fashion; nor were they to set gold around their head: for these are the things in which excesses especially appear.

It may be now asked, whether the Apostle wholly condemns the use of gold in adorning the body. Were any one to urge these words, it may be said, that he prohibits precious garments no less than gold; for he immediately adds, the putting on of apparel, or, of clothes. But it would be an immoderate strictness wholly to forbid neatness and elegance in clothing. If the material is said to be too sumptuous, the Lord has created it; and we know that skill in art has proceeded from him. Then Peter did not intend to condemn every sort of ornament, but the evil of vanity, to which women are subject. Two things are to be regarded in clothing, usefulness and decency; and what decency requires is moderation and modesty. Were, then, a woman to go forth with her hair wantonly curled and decked, and make an extravagant display, her vanity could not be excused. They who object and say, that to clothe one’s-self in this or that manner is an indifferent thing, in which all are free to do as they please, may be easily confuted; for excessive elegance and superfluous display, in short, all excesses, arise from a corrupted mind. Besides, ambition, pride, affectation of display, and all things of this kind, are not indifferent things. Therefore they whose minds are purified from all vanity, will duly order all things, so as not to exceed moderation.

4 But let it be the hidden, man of the heart The contrast here ought to be carefully observed. Cato said, that they who are anxiously engaged in adorning the body, neglect the adorning of the mind: so Peter, in order to restrain this desire in women, introduces a remedy, that they are to devote themselves to the cultivation of their minds. The word heart, no doubt means the whole soul. He at the same time shews in what consists the spiritual adorning of women, even in the incorruptness of a meek and quiet spirit “Incorruptness,” as I think, is set in opposition to things which fade and vanish away, things which serve to adorn the body. Therefore the version of Erasmus departs from the real meaning. In short, Peter means that the ornament of the soul is not like a fading flower, nor consists in vanishing splendor, but is incorruptible. By mentioning quiet and a tranquil spirit, he marks out what especially belongs to women; for nothing becomes them more than a placid and a sedate temper of mind. The best construction is to regard “adorning,” or ornament, as understood after “incorruptible:”

“But the hidden man of the heart, clothed in (or with) the incorruptible adorning of a mild and quiet spirit.”

“Mild” or meek, not given to passion or wrath, patient, not proud nor arrogant; quiet, peaceable, not garrulous, not turbulent, nor given to strife and contention. — Ed. For we know how outrageous a being is an imperious and a self-willed woman. And further, nothing is more fitted to correct the vanity of which Peter speaks than a placid quietness of spirit.

What follows, that it is in the sight of God of great price, may be referred to the whole previous sentence as well as to the word spirit; the meaning indeed will remain the same. For why do women take so much care to adorn themselves, except that they may turn the eyes of men on themselves? But Peter, on the contrary, bids them to be more anxious for what is before God of a great price.

1 Peter 3:5-6

5. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

5. Sic enim aliquando et sanctae mulieres quae sperabant in Deum, ornabant seipsas, subjectae propriis maritis:

6. Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

6. Quemadmodum et Sara obediebat Abrahae, dominum ipsum appellans, cujus filiae estis factae, si benefeceritis, et non terreamini ullo pavore.

He sets before them the example of pious women, who sought for spiritual adorning rather than outward meretricious ornaments. But he mentions Sarah above all others, who, having been the mother of all the faithful, is especially worthy of honor and imitation on the part of her sex. Moreover, he returns again to subjection, and confirms it by the example of Sarah, who, according to the words of Moses, called her husband Lord. (Genesis 18:12.) God, indeed, does not regard such titles; and it may sometimes be, that one especially petulant and disobedient should use such a word with her tongue; but Peter means, that Sarah usually spoke thus, because she knew that a command had been given her by the Lord, to be subject to her husband. Peter adds, that they who imitated her fidelity would be her daughters, that is, reckoned among the faithful.

6 And are not afraid The weakness of the sex causes women to be suspicious and timid, and therefore morose; for they fear lest by their subjection, they should be more reproachfully treated. It was this that Peter seems to have had in view in forbidding them to be disturbed by any fear, as though he had said, “Willingly submit to the authority of your husbands, nor let fear prevent your obedience, as though your condition would be worse, were you to obey.” The words may be more general, “Let them not raise up commotions at home.” For as they are liable to be frightened, they often make much of a little thing, and thus disturb themselves and the family. Others think that the timidity of women, which is contrary to faith, is generally reproved, as though Peter exhorted them to perform the duties of their calling with a courageous and intrepid spirit. However, the first explanation is what I prefer, though the last does not differ much from it. The words are, “Whose daughters ye become, when ye do well and fear no terror.” Terror here stands for what terrifies. The paraphrase of Macknight seems to give the real and simple meaning of the passage, “Whose daughters ye Christian women have become, by behaving well towards your husbands, and not being frightened to actions contrary to your religion through fear of displeasing them.”

1 Peter 3:7

7. Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

7. Viri similiter cohabitent secundum scientiam, tanquam infirmiori vasi, muliebri impertientes honorem, tanquam etiam cohaeredes gratiae vitae (vel, multiplicis gratiae et vitae,) ne preces vestrae interrumpantur.

7 Likewise, ye husbands, dwell with them. From husbands he requires prudence; for dominion over their wives is not given them, except on this condition, that they exercise authority prudently. Then let husbands remember that they need prudence to do rightly their duty. And doubtless many foolish things must be endured by them, many unpleasant things must be borne with; and they must at the same time beware lest their indulgence should foster folly. Hence the admonition of Peter is not in vain, that the husbands ought to cohabit with them as with a weaker vessel. Part of the prudence which he mentions, is, that the husbands honor their wives. For nothing destroys the friendship of life more than contempt; nor can we really love any but those whom we esteem; for love must be connected with respect.

Moreover, he employs a twofold argument, in order to persuade husbands to treat their wives honourably and kindly. The first is derived from the weakness of the sex; the other, from the honor with which God favors them. These things seem indeed to be in a manner contrary, — that honor ought to be given to wives, because they are weak, and because they excel; but these things well agree together where love exists. It is evident, that God is despised in his gifts, except we honor those on whom he has conferred any excellency. But when we consider that we are members of the same body, we learn to bear with one another, and mutually to cover our infirmities. This is what Paul means when he says that greater honor is given to the weaker members, (1 Corinthians 12:23;) even because we are more careful in protecting them from shame. Then Peter does not without reason command that women should be cared for, and that they should be honored with a kind treatment, because they are weak. And then as we more easily forgive children, when they offend through inexperience of age; so the weakness of the female sex ought to make us not to be too rigid and severe towards our wives.

The word vessel, as it is well known, means in Scripture any sort of instrument.

Being heirs together (or co-heirs) of the grace of life Some copies have “of manifold grace;” others, instead of “life,” have the word “living.” Some read “co-heirs” in the dative case, which makes no difference in the sense. A conjunction is put by others between manifold grace and life; which reading is the most suitable. The received text is the most approved, and there is no different reading of any importance. — Ed. For since the Lord is pleased to bestow in common on husbands and wives the same graces, he invites them to seek an equality in them; and we know that those graces are manifold in which wives are partakers with their husbands. For some belong to the present life, and some to God’s spiritual kingdom. He afterwards adds, that they are co-heirs also of life, which is the chief thing. And though some are strangers to the hope of salvation, yet as it is offered by the Lord to them no less than to their husbands, it is a sufficient honor to the sex.

That your prayers be not hindered For God cannot be rightly called upon, unless our minds be calm and peaceable. Among strifes and contentions there is no place for prayer. Peter indeed addresses the husband and the wife, when he bids them to be at peace one with another, so that they might with one mind pray to God. But we may hence gather a general doctrine — that no one ought to come to God except he is united to his brethren. Then as this reason ought to restrain all domestic quarrels and strifes, in order that each one of the family may pray to God; so in common life it ought to be as it were a bridle to check all contentions. For we are more than insane, if we knowingly and wilfully close up the way to God’s presence by prayer, since this is the only asylum of our salvation.

Some give this explanation, that an intercourse with the wife ought to be sparing and temperate, lest too much indulgence in this respect should prevent attention to prayer, according to that saying of Paul,

“Defraud not one another, unless by consent for a time, that ye may give yourselves to fasting and prayer.” (1 Corinthians 7:5.)

But the doctrine of Peter extends wider: and then Paul does not mean that prayers are interrupted by mutual cohabitation. Therefore the explanation which I have given ought to be retained.

1 Peter 3:8-9

8. Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous:

8. Denique sitis omnes idem sentientes, compatientes, fraternè vos diligentes, misericordes, humiles;

9. Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

9. Non reddentes malum pro malo, vel convitium pro convitio; imo potius benedicentes, scientes quod in hoc vocati sitis, ut benedictionem hereditate consequamini.

Now follow general precepts which indiscriminately belong to all. In the previous statements of particular duties belonging to various relations in life, the duty of masters towards their servants is omitted. Some have hence inferred that there were no masters who were Christians among those to whom Peter wrote. But this could not have been the ease, and for this reason, because Paul, in his Epistles to the Ephesians and Colossians, expressly specifies the duty of masters towards their servants; and Ephesus and Colosse were included in Asia Minor, and it was to Christians scattered throughout that country that Peter wrote his Epistle.

But this omission is somewhat singular. At the same time, though the master’s duty is not specifically mentioned, we may yet consider this verse as having a special reference to masters, as sympathy, brotherly love, and compassion or commiseration, are here inculcated.

The construction of the whole passage, beginning at the 17th verse of the last chapter, and ending at the 12th of this (for at the 13th of this, he resumes the subject he left off at the end of the 16th of the last) deserves to be noticed. “Honour all,” is the injunction which he afterwards exemplifies as to servants, wives, and husbands; for the construction is “Honour all — the servants being subject, etc. — in like manner, the wives being subject, etc. — in like manner, the husbands, cohabiting according to knowledge, giving honor, etc.” Then follows this verse in the same form, “And finally, all being of one mind, sympathizing, loving the brethren, compassionate, friendly-minded (or humble-minded,) not rendering, etc.” And thus he proceeds to the end of the 12th verse. Afterwards he resumes the subject respecting the treatment the Christians met with from the world.

May we not then conclude, that as the duty of masters does not come under the idea of honoring, he did not specifically mention them, but referred only to the spirit and temper they ought to have exhibited? — Ed. Moreover he summarily mentions some things which are especially necessary to foster friendship and love. The first is, Be ye all of one mind, or, think ye all the same thing. For though friends are at liberty to think differently, yet to do so is a cloud which obscures love; yea, from this seed easily arises hatred. Sympathy (συμπάθεια) extends to all our faculties, when concord exists between us; so that every one condoles with us in adversity as well as rejoices with us in prosperity, so that every one not only cares for himself, but also regards the benefit of others.

What next follows, Love as brethren, belongs peculiarly to the faithful; for where God is known as a Father, there only brotherhood really exists. Be pitiful, or merciful, which is added, means that we are not only to help our brethren and relieve their miseries, but also to bear with their infirmities. In what follows there are two readings in Greek; but what seems to me the most probable is the one I have put as the text; for we know that it is the chief bond to preserve friendship, when every one thinks modestly and humbly of himself; as there is nothing on the other hand which produces more discords than when we think too highly of ourselves. Wisely then does Peter bid us to be humble-minded (ταπεινόφρονες,) lest pride and haughtiness should lead us to despise our neighbors. Griesbach has given the preference to ταπεινόφρονες and has introduced it into the text. — Ed.

9 Not rendering evil for evil In these words every kind of revenge is forbidden; for in order to preserve love, we must bear with many things. At the same time he does not speak here of mutual benevolence, but he would have us to endure wrongs, when provoked by ungodly men. And though it is commonly thought that it is an instance of a weak and abject mind, not to avenge injuries, yet it is counted before God as the highest magnanimity. Nor is it indeed enough to abstain from revenge; but Peter requires also that we should pray for those who reproach us; for to bless here means to pray, as it is set in opposition to the second clause. But Peter teaches us in general, that evils are to be overcome by acts of kindness. This is indeed very hard, but we ought to imitate in this case our heavenly Father, who makes his sun to rise on the unworthy. What the sophists imagine to be the meaning, is a futile evasion; for when Christ said, “Love your enemies,” he at the same time confirmed his own doctrine by saying, “That ye might be the children of God.”

Knowing that ye are thereunto called He means that this condition was required of the faithful when they were called by God, that they were not only to be so meek as not to retaliate injuries, but also to bless those who cursed them; and as this condition may seem almost unjust, he calls their attention to the reward; as though he had said, that there is no reason why the faithful should complain, because their wrongs would turn to their own benefit. In short, he shews how much would be the gain of patience; for if we submissively bear injuries, the Lord will bestow on us his blessing.

The verb, κληρονόμειν, to inherit, seems to express perpetuity, as though Peter had said, that the blessing would not be for a short time, but perpetual, if we be submissive in bearing injuries. But God blesses in a way different, from men; for we express our wishes to him, but he confers a blessing on us. And on the other hand, Peter intimates that they who seek to revenge injuries, attempt what will yield them no good, for they thus deprive themselves of God’s blessing.

1 Peter 3:10-15

10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

10. Qui enim vult vitam diligere, et videre dies bonos, contineat linguam suam à malo, et labia sua, ne loquantur dolum;

11. Let him eschew evil, and do good; let him seek peace, and ensue it.

11. Declinet à malo et faciat bonum, quaerat pacem et persequatur eam:

12. For the eyes of the Lord are over the righteous, and his ears are open, unto their prayers: but the face of the Lord is against them that do evil.

12. Quoniam oculi Domini super justos, et aures ejus in preces eorum; vultus autem Domini super facientes mala.

13. And who is he that will harm you, if ye be followers of that which is good?

13. Et quis est qui vobis malè faciat, si boni aemuli sitis?

14. But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled;

14. Verum etiam si patiamini propter justitiam, beati; timorem vero eorum ne timeatis neque turbemini;

15. But sanctify the Lord God in your hearts:

15. Sed Dominum exercituum sanctificate in cordibus vestris.

10 For he He confirms the last sentence by the testimony of David. The passage is taken from the thirty-fourth Psalm, [Psalm 34:12-16,] where the Spirit testifies that it will be well with all who keep themselves from all evil-doing and wrong-doing. The common feeling indeed favors what is very different; for men think that they expose themselves to the insolence of enemies, if they do not boldly defend themselves. But the Spirit of God promises a happy life to none except to the meek, and those who endure evils; and we cannot be happy except God prospers our ways; and it is the good and the benevolent, and not the cruel and inhuman, that he will favor.

Peter has followed the Greek version, though the difference is but little. David’s words are literally these, — “He who loves life and desires to see good days,” etc. It is indeed a desirable thing, since God has placed us in this world, to pass our time in peace. Then, the way of obtaining this blessing is to conduct ourselves justly and harmlessly towards all.

The first thing he points out are the vices of the tongue; which are to be avoided, so that we may not be contumelious and insolent, nor speak deceitfully and with duplicity. Then he comes to deeds, that we are to injure none, or cause loss to none, but to endeavor to be kind to all, and to exercise the duties of humanity.

11 Let him seek peace It is not enough to embrace it when offered to us, but it ought to be followed when it seems to flee from us. It also often happens, that when we seek it as much as we can, others will not grant it to us. On account of these difficulties and hindrances, he bids us to seek and pursue it.

12 For the eyes of the Lord are over the righteous, or, on the righteous. It ought to be a consolation to us, sufficient to mitigate all evils, that we are looked upon by the Lord, so that he will bring us help in due time. The meaning then is, that the prosperity which he has mentioned depends on the protection of God; for were not the Lord to care for his people, they would be like sheep exposed to wolves. And that we for little reason raise a clamor, that we suddenly kindle unto wrath, that we burn with the passion of revenge, all this, doubtless, happens, because we do not consider that God cares for us, and because we do not acquiesce in his aid. Thus in vain we shall be taught patience, except our minds are first imbued with this truth, that God exercises such care over us, that he will in due time succor us. When, on the contrary, we are fully persuaded that God defends the cause of the righteous, we shall first attend simply to innocence, and then, when molested and hated by the ungodly, we shall flee to the protection of God. And when he says, that the ears of the Lord are open to our prayers, he encourages us to pray.

But the face of the Lord By this clause he intimates that the Lord will be our avenger, because he will not always suffer the insolence of the ungodly to prevail; and at the same time he shews how it will be, if we seek to defend our life from injuries, even that God will be an adversary to us. But it may, on the other hand, be objected and said, that we experience it daily far otherwise, for the more righteous any one is, and the greater lover of peace he is, the more he is harassed by the wicked. To this I reply, that no one is so attentive to righteousness and peace, but that he sometimes sins in this respect. But it ought to be especially observed, that the promises as to this life do not extend further than as to what is expedient for us to be fulfilled. Hence, our peace with the world is often disturbed, that our flesh may be subdued, in order that we may serve God, and also for other reasons; so that nothing may be a loss to us.

13 Who is he that will harm you He further confirms the previous sentence by an argument drawn from common experience. For it happens for the most part, that the ungodly disturb us, or are provoked by us, or that we do not labor to do them good as it behoves us; for they who seek to do good, do even soften minds which are otherwise hard as iron. This very thing is mentioned by Plato in his first book on the Republic, “Injustice,” he says, “causes seditions and hatreds and fightings one with another; but justice, concord and friendship.” Στάσεις γάρ που ἥγε ἀδικία καὶ μίσεα καὶ μάχας ἐν ἀλλήλοις παρέχει, ἡδὲ δικαιοσύνη ὁμόνοιαν καὶ φιλίαν. — Rep. lib. 1. However, though this commonly happens, yet it is not always the case; for the children of God, how much soever they may strive to pacify the ungodly by kindness, and shew themselves kind towards all, are yet often assailed undeservedly by many.

14. Hence Peter adds, But if ye suffer for righteousness’ sake The meaning is, that the faithful will do more towards obtaining a quiet life by kindness, than by violence and promptitude in taking revenge; but that when they neglect nothing to secure peace, were they to suffer, they are still blessed, because they suffer for the sake of righteousness. Indeed, this latter clause differs much from the judgment of our flesh; but Christ has not without reason thus declared; nor has Peter without reason repeated the sentence from his mouth; for God will at length come as a deliverer, and then openly will appear what now seems incredible, that is, that the miseries of the godly have been blessed when endured with patience.

To suffer for righteousness, means not only to submit to some loss or disadvantage in defending a good cause, but also to suffer unjustly, when any one is innocently in fear among men on account of the fear of God.

Be not afraid of their terror He again points out the fountain and cause of impatience, that we are beyond due measure troubled, when the ungodly rise up against us. For such a dread either disheartens us, or degrades us, or kindles within us a desire for revenge. In the meantime, we do not acquiesce in the defense of God. Then the best remedy for checking the turbulent emotions of our minds will be, to conquer immoderate terrors by trusting in the aid of God.

But Peter no doubt meant to allude to a passage in the eighth chapter of Isaiah; [Isaiah 8:12-17;] for when the Jews against the prohibition of God sought to fortify themselves by the aid of the Gentile world, God warned his Prophet not to fear after their example. Peter at the same time seems to have turned “fear” into a different meaning; for it is taken passively by the Prophet, who accused the people of unbelief, because, at a time when they ought to have relied on the aid of God and to have boldly despised all dangers, they became so prostrate and broken down with fear, that they sent to all around them for unlawful help. But Peter takes fear in another sense, as meaning that terror which the ungodly are wont to fill us with by their violence and cruel threatenings. He then departs from the sense in which the word is taken by the Prophet; but in this there is nothing unreasonable; for his object was not to explain the words of the Prophet; he wished only to shew that, nothing is fitter to produce patience than what Isaiah prescribes, even to ascribe to God his honor by recumbing in full confidence on his power.

I do not, however, object, if any one prefers to render Peter’s words thus, Fear ye not their fear; as though he had said, “Be ye not afraid as the unbelieving, or the children of this world are wont to be, because they understand nothing of God’s providence.” But this, as I think, would be a forced explanation. There is, indeed, no need for us to toil much on this point, since Peter here did not intend to explain every word used by the Prophet, but only referred to this one thing, that the faithful will firmly stand, and can never be moved from a right course of duty by any dread or fear, if they will sanctify the Lord.

But this sanctification ought to be confined to the present case. For whence is it that we are overwhelmed with fear, and think ourselves lost, when danger is impending, except that we ascribe to mortal man more power to injure us than to God to save us? God promises that he will be the guardian of our salvation; the ungodly, on the other hand, attempt to subvert it. Unless God’s promise sustain us, do we not deal unjustly with him, and in a manner profane him? Then the Prophet teaches us that we ought to think honourably of the Lord of hosts; for how much soever the ungodly may contrive to destroy us, and whatever power they may possess, he alone is more than sufficiently powerful to secure our safety. ”Sanctify” here, seems to have the same meaning as in our Lord’s prayer, “Hallowed,” or sanctified “be thy name;” where it means honored or glorified. And to honor or glorify God in our hearts is what Calvin very correctly explains. — Ed. Peter then adds, in your hearts. For if this conviction takes full possession of our minds, that the help promised by the Lord is sufficient for us, we shall be well fortified to repel all the fears of unbelief.

1 Peter 3:15-16

15. And be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

15 Parati autem sitis ad responsionem cuivis poscenti à vobis rationem ejus quae in vobis est spei;

16. Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.

16. Cum mansuetudine et timore, conscientiam habentes bonam; ut in quo de vobis obtrectant, tanquam maleficis, pudefiant dum infamant bonam vestram in Christo conversationem.

Though this is a new precept, it yet depends on what is gone before, for he requires such constancy in the faithful, as boldly to give a reason for their faith to their adversaries. And this is a part of that sanctification which he had just mentioned; for we then really honor God, when neither fear nor shame hinders us from making a profession of our faith. But Peter does not expressly bid us to assert and proclaim what has been given us by the Lord everywhere, and always and among all indiscriminately, for the Lord gives his people the spirit of discretion, so that they may know when and how far and to whom it is expedient to speak. He bids them only to be ready to give an answer, lest by their sloth and the cowardly fear of the flesh they should expose the doctrine of Christ, by being silent, to the derision of the ungodly. The meaning then is, that we ought to be prompt in avowing our faith, so as to set it forth whenever necessary, lest the unbelieving through our silence should condemn the religion we follow.

But it ought to be noticed, that Peter here does not command us to be prepared to solve any question that may be mooted; for it is not the duty of all to speak on every subject. But it is the general doctrine that is meant, which belongs to the ignorant and the simple. Then Peter had in view no other thing, than that Christians should make it evident to unbelievers that they truly worshipped God, and had a holy and good religion. And in this there is no difficulty, for it would be strange if we could bring nothing to defend our faith when any one made inquiries respecting it. For we ought always to take care that all may know that we fear God, and that we piously and reverently regard his legitimate worship.

This was also required by the state of the times: the Christian name was much hated and deemed infamous; many thought the sect wicked and guilty of many sacrileges. It would have been, therefore, the highest perfidy against God, if, when asked, they had neglected to give a testimony in favor of their religion. And this, as I think, is the meaning of the word apology, which Peter uses, that is, that the Christians were to make it evident to the world that they were far off from every impiety, and did not corrupt true religion, on which account they were suspected by the ignorant.

Hope here is by a metonymy to be taken for faith. Peter, however, as it has been said, does not require them to know how to discuss distinctly and refinedly every article of the faith, but only to shew that their faith in Christ was consistent with genuine piety. And hence we learn how all those abuse the name of Christians, who understand nothing certain respecting their faith, and have nothing to give as an answer for it. But it behoves us again carefully to consider what he says, when he speaks of that hope that is in you; for he intimates that the confession which flows from the heart is alone that which is approved by God; for except faith dwells within, the tongue prattles in vain. It ought then to have its roots within us, so that it may afterwards bring forth the fruit of confession.

16 With meekness This is a most necessary admonition; for unless our minds are endued with meekness, contentions will immediately break forth. And meekness is set in opposition to pride and vain ostentation, and also to excessive zeal. To this he justly adds fear; for where reverence for God prevails, it tames all the ferocity of our minds, and it will especially cause us to speak calmly of God’s mysteries. For contentious disputes arise from this, because many think less honourably than they ought of the greatness of divine wisdom, and are carried away by profane audacity. If, then, we would render approved of God the confession of our faith, all boasting must be put aside, all contention must be relinquished.

Having a good conscience What we say without a corresponding life has but little weight; hence he joins to confession a good conscience. For we see that many are sufficiently ready with their tongue, and prate much, very freely, and yet with no fruit, because the life does not correspond. Besides, the integrity of conscience alone is that which gives us confidence in speaking as we ought; for they who prattle much about the gospel, and whose dissolute life is a proof of their impiety, not only make themselves objects of ridicule, but also expose the truth itself to the slanders of the ungodly. For why did he before bid us to be ready to defend the faith, should any one require from us a reason for it, except that it is our duty to vindicate the truth of God against those false suspicions which the ignorant entertain respecting it. But the defense of the tongue will avail but little, except the life corresponds with it.

He therefore says, that they may be ashamed, who blame your good conversation in Christ, and who speak against you as evil-doers; as though he had said, “If your adversaries have nothing to allege against you, except that you follow Christ, they will at length be ashamed of their malicious wickedness, or at least, your innocence will be sufficient to confute them.”

1 Peter 3:17-18

17. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

17. Praestat enim benefaciendo (si ita fert voluntas Dei) pati quàm malefaciendo:

18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

18. Quia et Christus semel pro peccatis passus est, justus pro injustis, ut nos adduceret Deo; mortificatus quidem carne, vivificatus autem spiritu.

17 For it is better This belongs not only to what follows but to the whole context. He had spoken of the profession of faith, which at that time was attended with great danger; he says now that it is much better, if they sustained any loss in defending a good cause, to suffer thus unjustly than to be punished for their evil deeds. This consolation is understood rather by secret meditation, than by many words. It is what indeed occurs everywhere in profane authors, that there is a sufficient defense in a good conscience, whatever evils may happen, and must be endured. These have spoken courageously; but then the only really bold man is he who looks to God. Therefore Peter added this clause, If the will of God be so For in these words he reminds us, that if we suffer unjustly, it is not by chance, but according to the divine will; and he assumes, that God wills nothing or appoints nothing but for the best reason. Hence the faithful have always this comfort in their miseries, that they know that they have God as their witness, and that they also know that they are led by him to the contest, in order that they may under his protection give a proof of their faith.

18 For Christ also It is another comfort, that if in our afflictions we are conscious of having done well, we suffer according to the example of Christ; and it hence follows that we are blessed. At the same time he proves, from the design of Christ’s death, that it is by no means consistent with our profession that we should suffer for our evil deeds. For he teaches us that Christ suffered in order to bring us to God. What does this mean, except that we have been thus consecrated to God by Christ’s death, that we may live and die to him?

There are, then, two parts in this sentence; the first is, that persecutions ought to be borne with resignation, because the Son of God shews the way to us; and the other is, that since we have been consecrated to God’s service by the death of Christ, it behoves us to suffer, not for our faults, but for righteousness’ sake.

Here, however, a question may be raised, Does not God chastise the faithful, whenever he suffers them to be afflicted? To this I answer, that it indeed often happens, that God punishes them according to what they deserve; and this is not denied by Peter; but he reminds us what a comfort it is to have our cause connected with God. And how God does not punish sins in them who endure persecution for the sake of righteousness, and in what sense they are said to be innocent, we shall see in the next chapter.

Being put to death in the flesh Now this is a great thing, that we are made conformable to the Son of God, when we suffer without cause; but there is added another consolation, that the death of Christ had a blessed issue; for though he suffered through the weakness of the flesh, he yet rose again through the power of the Spirit. Then the cross of Christ was not prejudicial, nor his death, since life obtained the victory. This was said (as Paul also reminds us in 2 Corinthians 4:10) that we may know that we are to bear in our body the dying of Christ, in order that his life may be manifested in us. Flesh here means the outward man; and Spirit means the divine power, by which Christ emerged from death a conqueror.

1 Peter 3:19-22

19. By which also he went and preached unto the spirits in prison;

19. In quo et iis qui in specula (vel, in excubiis, vel, carcere) erant spiritibus, profectus prædicavit;

20. Which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

20. Quum inereduli fuissent olim, quum semel expectabatur Dei patientia in diebus Noe; dum apparabatur arca, in qua paucae, hoc est, octo animae servatae sunt per aquam.

21. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

21. Cujus figura respondens baptismus, nos quoque salvos reddit, non abjectio sordium carnis, sed bonae conscientiae examen apud Deum, per resurrectionem Jesu Christi:

22. Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

22. Qui est in dextera Dei profectus in coelum, subjectis sibi angelis, et potestatibus et virtutibus.

19 By which also Peter added this, that we might know that the vivifying power of the Spirit of which he spoke, was not only put forth as to Christ himself, but is also poured forth with regard to us, as Paul shews in Romans 5:5. He then says, that Christ did not rise only for himself, but that he made known to others the same power of his Spirit, so that it penetrated to the dead. It hence follows, that we shall not less feel it in vivifying whatever is mortal in us.

But as the obscurity of this passage has produced, as usual, various explanations, I shall first disprove what has been brought forward by some, and secondly, we shall seek its genuine and true meaning.

Common has been the opinion that Christ’s descent into hell is here referred to; but the words mean no such thing; for there is no mention made of the soul of Christ, but only that he went by the Spirit: and these are very different things, that Christ’s soul went, and that Christ preached by the power of the Spirit. Then Peter expressly mentioned the Spirit, that he might take away the notion of what may be called a real presence.

Others explain this passage of the apostles, that Christ by their ministry appeared to the dead, that is, to unbelievers. I, indeed, allow that Christ by means of his apostles went by his Spirit to those who were kept as it were in prison; but this exposition appears incorrect on several accounts: First, Peter says that Christ went to spirits, by which he means souls separated from their bodies, for living men are never called spirits; and secondly, what Peter repeats in the fourth chapter on the same subject, does not admit of such an allegory. Therefore the words must be properly understood of the dead. Thirdly, it seems very strange, that Peter, speaking of the apostles, should immediately, as though forgetting himself, go back to the time of Noah. Certainly this mode of speaking would be most unsuitable. Then this explanation cannot be right.

Moreover, the strange notion of those who think that unbelievers as to the coming of Christ, were after his death freed from their sin, needs no long refutation; for it is an indubitable doctrine of Scripture, that we obtain not salvation in Christ except by faith; then there is no hope left for those who continue to death unbelieving. They speak what is somewhat more probable, who say, that the redemption obtained by Christ availed the dead, who in the time of Noah were long unbelieving, but repented a short time before they were drowned by the deluge. They then understood that they suffered in the flesh the punishment due to their perverseness, and yet were saved by Christ, so that they did not perish for ever. But this interpretation cannot stand; it is indeed inconsistent with the words of the passage, for Peter ascribes salvation only to the family of Noah, and gives over to ruin all who were not within the ark.

I therefore have no doubt but Peter speaks generally, that the manifestation of Christ’s grace was made to godly spirits, and that they were thus endued with the vital power of the Spirit. Hence there is no reason to fear that it will not flow to us. But it may be inquired, Why he puts in prison the souls of the godly after having quitted their bodies? It seems to me that φυλακὴ rather means a watchtower in which watchmen stand for the purpose of watching, or the very act of watching, for it is often so taken by Greek authors; and the meaning would be very appropriate, that godly souls were watching in hope of the salvation promised them, as though they saw it afar off. Nor is there a doubt but that the holy fathers in life, as well as after death, directed their thoughts to this object. But if the word prison be preferred, it would not be unsuitable; for, as while they lived, the Law, according to Paul, (Galatians 3:23,) was a sort of prison in which they were kept; so after death they must have felt the same desire for Christ; for the spirit of liberty had not as yet been fully given. Hence this anxiety of expectation was to them a kind of prison.

Thus far the Apostle’s words seem to agree together, and with the thread of the argument; but what follows is attended with some difficulty; for he does not mention the faithful here, but only the unbelieving; and this seems to overturn the preceding exposition. Some have for this reason been led to think that no other thing is said here, but that the unbelieving, who had formerly persecuted the godly, found the Spirit of Christ an accuser, as though Peter consoled the faithful with this argument, that Christ, even when dead, punished them. But their mistake is discovered by what we shall see in the next chapter, that the Gospel was preached to the dead, that they might live according to God in the spirit, which peculiarly applies to the faithful. And it is further certain that he repeats there what he now says. Besides, they have not considered that what Peter meant was especially this, that as the power of the Spirit of Christ shewed itself to be vivifying in him, and was known as such by the dead, so it will be towards us.

Let us, however, see why it is that he mentions only the unbelieving; for he seems to say, that Christ in spirit appeared to those who formerly were unbelieving; but I understand him otherwise, that then the true servants of God were mixed together with the unbelieving, and were almost hidden on account of their number. I allow that the Greek construction is at variance with this meaning, for Peter, if he meant this, ought to have used the genitive case absolute. But as it was not unusual with the Apostles to put one case instead of another, and as we see that Peter here heaps together many things, and no other suitable meaning can be elicited, I have no hesitation in giving this explanation of this intricate passage; so that readers may understand that those called unbelieving are different from those to whom he said the Gospel was preached.

After having then said that Christ was manifested to the dead, he immediately adds, When there were formerly unbelievers; by which he intimated, that it was no injury to the holy fathers that they were almost hidden through the vast number of the ungodly. For he meets, as I think, a doubt, which might have harassed the faithful of that day. They saw almost the whole world filled with unbelievers, that they enjoyed all authority, and that life was in their power. This trial might have shaken the confidence of those who were shut up, as it were, under the sentence of death. Therefore Peter reminds them, that the condition of the fathers was not different, and that though the multitude of the ungodly then covered the whole earth, their life was yet preserved in safety by the power of God.

He then comforted the godly, lest they should be cast down and destroyed because they were so few; and he chose an example the most remarkable in antiquity, even that of the world drowned by the deluge; for then in the common ruin of mankind, the family of Noah alone escaped. And he points out the manner, and says that it was a kind of baptism. There is then in this respect also nothing unsuitable.

The sum of what is said is this, that the world has always been full of unbelievers, but that the godly ought not to be terrified by their vast number; for though Noah was surrounded on every side by the ungodly, and had very few as his friends, he was not yet drawn aside from the right course of his faith. The most satisfactory explanation of this passage is that of Beza, Doddridge, Macknight, and Scott; that the reference is to what was done in the time of Noah, that is, that Christ by his Spirit employed him as a preacher of righteousness, though with no success, as the spirits of the men to whom he preached were then in prison, reserved, as the fallen angels are represented to be, for the judgment of the last day. The Apostle had before said that Christ’s Spirit was in the prophets who foretold his coming, 1 Peter 1:11. The passage may be thus rendered, —

19. “By which also he, having gone, preached to the spirits who are in prison, formerly disobedient, when the long-suffering of God waited in the days of Noah,” etc.; or, according to Mackight, “to the spirits now in prison, who formerly were disobedient,” etc. The word “formerly” seems to require “now” in the previous clause, or, “who are,” as rendered by Beza. “He, having gone, preached,” is similar to a phrase in Ephesians 2:17, “And came and preached,” etc.; or, literally, “And having come he preached,” etc. Paul does not speak of his coming personally, but by his ministers: and Peter evidently speaks of his going in the same sense.

For ἅπαξ ἐξεδέχετο, Griesbach substitutes ἀπεξεδέχετο as being the most approved reading. — Ed.

When once the long-suffering of God waited This ought to be applied to the ungodly, whom God’s patience rendered more slothful; for when God deferred his vengeance and did not immediately execute it, the ungodly boldly disregarded all threatenings; but Noah, on the contrary, being warned by God, had the deluge for a long time before his eyes. Hence his assiduity in building the ark; for being terrified by God’s judgment, he shook off all torpidity.

21 The like figure whereunto I fully think that the relative ought to be read in the dative case, and that it has happened, through a mistake, that ὃ is put, and not ᾧ. The meaning, however, is not ambiguous, that Noah, saved by water, had a sort of baptism. And this the Apostle mentions, that the likeness between him and us might appear more evident. It has already been said that the design of this clause is to shew that we ought not to be led away by wicked examples from the fear of God, and the right way of salvation, and to mix with the world. This is made evident in baptism, in which we are buried together with Christ, so that, being dead to the world, and to the flesh, we may live to God. On this account, he says that our baptism is an antitype (ἀντίτυπον) to the baptism of Noah, not that Noah’s baptism was the first pattern, and ours an inferior figure, as the word is taken in the Epistle to the Hebrews, where the ceremonies of the law are said to be antitypes of heavenly things, (Hebrews 9:9,10.) Greek writers apply the same word to sacraments, so that, when they speak of the mystical bread of the holy Supper, they call it the antitype. But here there is no comparison made between the greater and the less; the Apostle only means that there is a likeness, and as they commonly say, a correspondence. Perhaps it might more properly be said to be correspondency, (ἀντίστροφον,) as Aristotle makes Dialectics to be the antistrophè of Rhetoric. But we need not labor about words, when there is an agreement about the thing itself. As Noah, then, obtained life through death, when in the ark, he was enclosed not otherwise than as it were in the grave, and when the whole world perished, he was preserved together with his small family; so at this day, the death which is set forth in baptism, is to us an entrance into life, nor can salvation be hoped for, except we be separated from the world.

Not the putting away of the filth of the flesh This was added, because it might be that the greatest part of men would profess the name of Christ; and so it is with us, almost all are introduced into the church by baptism. Thus, what he had said before would not be appropriate, that few at this day are saved by baptism, as God saved only eight by the ark. This objection Peter anticipates, when he testifies that he speaks not of the naked sign, but that the effect must also be connected with it, as though he had said, that what happened in the age of Noah would always be the case, that mankind would rush on to their own destruction, but that the Lord would in a wonderful way deliver His very small flock.

We now see what this connection means; for some one might object and say, “Our baptism is widely different from that of Noah, for it happens that most are at this day baptized.” To this he replies, that the external symbol is not sufficient, except baptism be received really and effectually: and the reality of it will be found only in a few. It hence follows that we ought carefully to see how men commonly act when we rely on examples, and that we ought not to fear though we may be few in number.

But the fanatics, such as Schuencfeldius, absurdly pervert this testimony, while they seek to take away from sacraments all their power and effect. For Peter did not mean here to teach that Christ’s institution is vain and inefficacious, but only to exclude hypocrites from the hope of salvation, who, as far as they can, deprave and corrupt baptism. Moreover, when we speak of sacraments, two things are to be considered, the sign and the thing itself. In baptism the sign is water, but the thing is the washing of the soul by the blood of Christ and the mortifying of the flesh. The institution of Christ includes these two things. Now that the sign appears often inefficacious and fruitless, this happens through the abuse of men, which does not take away the nature of the sacrament. Let us then learn not to tear away the thing signified from the sign. We must at the same time beware of another evil, such as prevails among the Papists; for as they distinguish not as they ought between the thing and the sign, they stop at the outward element, and on that fix their hope of salvation. Therefore the sight of the water takes away their thoughts from the blood of Christ and the power of the Spirit. They do not regard Christ as the only author of all the blessings therein offered to us; they transfer the glory of his death to the water, they tie the secret power of the Spirit to the visible sign.

What then ought we to do? Not to separate what has been joined together by the Lord. We ought to acknowledge in baptism a spiritual washing, we ought to embrace therein the testimony of the remission of sin and the pledge of our renovation, and yet so as to leave to Christ his own honor, and also to the Holy Spirit; so that no part of our salvation should be transferred to the sign. Doubtless when Peter, having mentioned baptism, immediately made this exception, that it is not the putting off of the filth of the flesh, he sufficiently shewed that baptism to some is only the outward act, and that the outward sign of itself avails nothing.

But the answer of a good conscience The word question, or questioning, is to be taken here for “answer,” or testimony. Now Peter briefly defines the efficacy and use of baptism, when he calls attention to conscience, and expressly requires that confidence which can sustain the sight of God and can stand before his tribunal. For in these words he teaches us that baptism in its main part is spiritual, and then that it includes the remission of sins and renovation of the old man; for how can there be a good and pure conscience until our old man is reformed, and we be renewed in the righteousness of God? and how can we answer before God, unless we rely on and are sustained by a gratuitous pardon of our sins? In short, Peter intended to set forth the effect of baptism, that no one might glory in a naked and dead sign, as hypocrites are wont to do.

But we must notice what follows, by the resurrection of Jesus Christ By these words he teaches us that we are not to cleave to the element of water, and that what is thereby typified flows from Christ alone, and is to be sought from him. Moreover, by referring to the resurrection, he has regard to the doctrine which he had taught before, that Christ was vivified by the Spirit; for the resurrection was victory over death and the completion of our salvation. We hence learn that the death of Christ is not excluded, but is included in his resurrection. We then cannot otherwise derive benefit from baptism, than by having all our thoughts fixed on the death and the resurrection of Christ.

22 Who is on the right hand of God. He recommends to us the ascension of Christ unto heaven, lest our eyes should seek him in the world; and this belongs especially to faith. He commends to our notice his session on the Father’s right hand, lest we should doubt his power to save us. And what his sitting at the right hand of the Father means, we have elsewhere explained, that is, that Christ exercises supreme power everywhere as God’s representative. And an explanation of this is what follows, angels being made subject to him; and he adds powers and authorities only for the sake of amplification, for angels are usually designated by such words. It was then Peter’s object to set forth by these high titles the sovereignty of Christ.

CHAPTER 4

1 Peter 4:1-5

1. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

1. Christo igitur passo pro nobis carne, vos quoque eadem cogitatione armamini; quod scilicet qui passus est in carne, destitit à peccato;

2. That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

2. Ne amplius hominum concupiscentiis, sed voluntati Dei, quod residuum est temporis in carne, vivat.

3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

3. Satis enim nobis est quod anteacto vitae tempore voluntatem gentium patraverimus, quum ambularemus in lasciviis, concupiscentiis, comessationibus, potationibus et nefariis idololatriis:

4. Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:

4. Quod illis videtur insolens, quòd non concurratis in eandem luxus profusionem, ideoque malè loquuntur;

5. Who shall give account to him that is ready to judge the quick and the dead.

5. Qui reddituri sunt rationem ei qui paratus est judicare vivos et mortuos.

CHAPTER 3

1Pe 3:1-22. Relative Duties of Husbands and Wives: Exhortations to Love and Forbearance: Right Conduct under Persecutions for Righteousness' Sake, after Christ's Example, Whose Death Resulted in Quickening to Us through His Being Quickened Again, of Which Baptism Is the Sacramental Seal.

1. Likewise--Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, 1Co 11:8-10; 1Ti 2:11-14.

your own--enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse (1Co 14:34, 35, "Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [Steiger].

that, if--Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever).

without the word--independently of hearing the word preached, the usual way of faith coming. But Bengel, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [OECUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [Leighton]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [Clement of Alexandria].

2. behold--on narrowly looking into it, literally, "having closely observed."

chaste--pure, spotless, free from all impurity.

fear--reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women.

3. Literally, "To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on 1Pe 5:5) of," &c.

plaiting--artificial braiding, in order to attract admiration.

wearing--literally, "putting round," namely, the head, as a diadem--the arm, as a bracelet--the finger, as rings.

apparel--showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [Melissa].

4. But--"Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [Seneca in Alford].

hidden--inner man, which the Christian instinctively hides from public view.

of the heart--consisting in the heart regenerated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," 1Pe 3:3, Greek: "Of whom let the inner man be," namely, the distinction or adornment.

in that--consisting or standing in that as its element.

not corruptible--not transitory, nor tainted with corruption, as all earthly adornments.

meek and quiet--meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [Bengel].

in the sight of God--who looks to inward, not merely outward things.

of great price--The results of redemption should correspond to its costly price (1Pe 1:19).

5. after this manner--with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, Pr 31:10-31).

trusted--Greek, "hoped." "Holy" is explained by "hoped in (so as to be 'united to,' Greek) God." Hope in God is the spring of true holiness [Bengel].

in subjection--Their ornament consisted in their subordination. Vanity was forbidden (1Pe 3:3) as being contrary to female subjection.

6. Sara--an example of faith.

calling him lord--(Ge 18:12).

ye are--Greek, "ye have become": "children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant.

afraid with any amazement--Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. Bengel translates, "Not afraid OF any fluttering terror coming from without" (1Pe 3:13-16). So the Septuagint, Pr 3:25 uses the same Greek word, which Peter probably refers to. Anger assails men; fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, while you do well.

7. dwell--Greek, "dwelling": connected with the verb, 1Pe 2:17, "Honor all."

knowledge--Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration.

them ... giving honour to the wife--translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on 1Th 4:4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, 1Pe 3:9). He does not take into account the case of an unbelieving wife, as she might yet believe.

grace of life--God's gracious gift of life (1Pe 1:4, 13).

that your prayers be not hindered--by dissensions, which prevent united prayer, on which depends the blessing.

8. General summary of relative duty, after having detailed particular duties from 1Pe 2:18.

of one mind--as to the faith.

having compassion one of another--Greek, "sympathizing" in the joy and sorrow of others.

love as brethren--Greek, "loving the brethren."

pitiful--towards the afflicted.

courteous--genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.

9. evil--in deed.

railing--in word.

blessing--your revilers; participle, not a noun after "rendering."

knowing that--The oldest manuscripts read merely, "because."

are--Greek, "were called."

inherit a blessing--not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [Gerhard in Alford]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you (1Pe 3:13). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (1Pe 3:10) [Bengel].

10. will love--Greek, "wishes to love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, 1Pe 3:9, by Psa 34:12-16.

refrain--curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [Calvin].

evil ... guile--First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.

11. In oldest manuscripts, Greek, "Moreover (besides his words, in acts), let him."

eschew--"turn from."

ensue--pursue as a thing hard to attain, and that flees from one in this troublesome world.

12. Ground of the promised present and eternal life of blessedness to the meek (1Pe 3:10). The Lord's eyes are ever over them for good.

ears ... unto their prayers--(1Jo 5:14, 15).

face ... against--The eyes imply favorable regard; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare 1Pe 3:13).

13. who ... will harm you--This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members.

if ye be--Greek, "if ye have become."

followers--The oldest manuscripts read "emulous," "zealous of" (Tit 2:14).

good--The contrast in Greek is, "Who will do you evil, if ye be zealous of good?"

14. But and if--"But if even." "The promises of this life extend only so far as it is expedient for us that they should be fulfilled" [Calvin]. So he proceeds to state the exceptions to the promise (1Pe 3:10), and how the truly wise will behave in such exceptional cases. "If ye should suffer"; if it should so happen; "suffer," a milder word than harm.

for righteousness--"not the suffering, but the cause for which one suffers, makes the martyr" [Augustine].

happy--Not even can suffering take away your blessedness, but rather promotes it.

and--Greek, "but." Do not impair your blessing (1Pe 3:9) by fearing man's terror in your times of adversity. Literally, "Be not terrified with their terror," that is, with that which they try to strike into you, and which strikes themselves when in adversity. This verse and 1Pe 3:15 is quoted from Is 8:12, 13. God alone is to be feared; he that fears God has none else to fear.

neither be troubled--the threat of the law, Le 26:36; De 28:65, 66; in contrast to which the Gospel gives the believer a heart assured of God's favor, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated.

15. sanctify--hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, Mt 6:9. God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit.

the Lord God--The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord."

and--Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c.

answer--an apologetic answer defending your faith.

to every man that asketh you--The last words limit the universality of the "always"; not to a roller, but to everyone among the heathen who inquires honestly.

a reason--a reasonable account. This refutes Rome's dogma, "I believe it, because the Church believes it." Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong "hope"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account "how this hope arose in him, what it contains, and on what it rests" [Steiger].

with--The oldest manuscripts read, "but with." Be ready, but with "meekness." Not pertly and arrogantly.

meekness--(1Pe 3:4). The most effective way; not self-sufficient impetuosity.

fear--due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it.

16. Having a good conscience--the secret spring of readiness to give account of our hope. So hope and good conscience go together in Ac 24:15, 16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope "with meekness."

whereas--(1Pe 2:12).

they speak evil of you, as of evildoers--One oldest manuscript reads, "ye are spoken against," omitting the rest.

falsely accuse--"calumniate"; the Greek expresses malice shown in deeds as well as in words. It is translated, "despitefully use," Mt 5:44; Lu 6:28.

conversation--life, conduct.

in Christ--who is the very element of your life as Christians. "In Christ" defines "good." It is your good walk as Christians, not as citizens, that calls forth malice (1Pe 4:4, 5, 14).

17. better--One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [Gerhard].

if the will of God be so--rather as the optative is in the oldest manuscripts, "if the will of God should will it so." Those who honor God's will as their highest law (1Pe 2:15) have the comfort to know that suffering is God's appointment (1Pe 4:19). So Christ Himself; our inclination does not wish it.

18. Confirmation of 1Pe 3:17, by the glorious results of Christ's suffering innocently.

For--"Because." That is "better," 1Pe 3:17, means of which we are rendered more like to Christ in death and in life; for His death brought the best issue to Himself and to us [Bengel].

Christ--the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust.

also--as well as yourselves (1Pe 3:17). Compare 1Pe 2:21; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of suffering for well-doing.

once--for all; never again to suffer. It is "better" for us also once to suffer with Christ, than for ever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried.

for sins--as though He had Himself committed them. He exposed Himself to death by His "confession," even as we are called on to "give an answer to him that asketh a reason of our hope." This was "well-doing" in its highest manifestation. As He suffered, "The Just," so we ought willingly to suffer, for righteousness' sake (1Pe 3:14; compare 1Pe 3:12, 17).

that he might bring us to God--together with Himself in His ascension to the right hand of God (1Pe 3:22). He brings us, "the unjust," justified together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension; literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which He Himself passed. The several steps of Christ's progress from lowliness to glory are trodden over again by His people in virtue of their oneness with Him (1Pe 4:1-3). "To God," is Greek dative (not the preposition and case), implying that God wishes it [Bengel].

put to death--the means of His bringing us to God.

in the flesh--that is, in respect to the life of flesh and blood.

quickened by the Spirit--The oldest manuscripts omit the Greek article. Translate with the preposition "in," as the antithesis to the previous "in the flesh" requires, "IN spirit," that is, in respect to His Spirit. "Put to death" in the former mode of life; "quickened" in the other. Not that His Spirit ever died and was quickened, or made alive again, but whereas He had lived after the manner of mortal men in the flesh, He began to live a spiritual "resurrection" (1Pe 3:21) life, whereby He has the power to bring us to God. Two ways of explaining 1Pe 3:18, 19, are open to us: (1) "Quickened in Spirit," that is, immediately on His release from the "flesh," the energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, namely, "in the Spirit He went down (as subsequently He went up to heaven, 1Pe 3:22, the same Greek verb) and heralded [not salvation, as Alford, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on 1Pe 3:20. Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in Mr 1:45, 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' (1Pe 3:21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades or Sheol, awaiting the judgment, 2Pe 2:4), which were of old disobedient when," &c. (2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient"; whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, "inasmuch as they were sometime disobedient" (compare 1Pe 4:6). Also "went" seems to mean a personal going, as in 1Pe 3:22, not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare 1Pe 3:21, end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare Joh 5:21; Ro 8:11, and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The theory--(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare Ep 4:9, 10, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, Joh 3:13; Col 1:18. Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare 2Co 12:2, 4, where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: "Quickened in spirit, in which (as distinguished from in person; the words "in which," that is, in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the person of Noah, "a preacher of righteousness," 2Pe 2:5: Alford's own Note, Ep 2:17, is the best reply to his argument from "went" that a local going to Hades in person is meant. As "He CAME and preached peace" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians, Joh 14:18, 28; Ac 26:23. "Christ should show," literally, "announce light to the Gentiles") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to Is 24:22, 23 "upon the earth ... they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison," &c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, 1Pe 2:4], where 1Pe 3:18 has a plain allusion to the flood, "the windows from on high are open," compare Ge 7:11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (Is 61:1, end, "the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in 1Pe 1:11, "the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit" (or divine nature, Ro 1:3, 4; 1Co 15:45), which henceforth acted in its full energy, the first result of which was the raising of His body (1Pe 3:21, end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.

20. once--not in the oldest manuscripts.

when ... the long-suffering of God waited in the days of Noah--Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes Alford's idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire.

while the ark was a-preparing--(He 11:7). A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable.

wherein--literally, "(by having entered) into which."

eight--seven (the sacred number) with ungodly Ham.

few--so now.

souls--As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures.

saved by water--The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in 1Co 3:15, "they were safely preserved through the water," though having to be in the water.

21. whereunto--The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 1Co 10:1, 2, 5; Jude 5; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Joh 3:5; Ep 5:26; Tit 3:5; He 10:22; compare 1Jo 5:6.

not the, &c.--"flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare Ep 2:11), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.

answer--Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([Augustine, The Creed, 4.1]; [Cyprian, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of Wahl, Alford and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even 2Sa 11:7, in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation.

by the resurrection of Jesus--joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.

22. (Psa 110:1; Ro 8:34, 38; 1Co 15:24; Ep 1:21; 3:10; Col 1:16; 2:10-15). The fruit of His patience in His voluntary endured and undeserved sufferings: a pattern to us, 1Pe 3:17, 18.

gone--(Lu 24:51). Proving against rationalists an actual material ascension. Literally, "is on the right hand of God, having gone into heaven." The oldest manuscripts of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having swallowed up death that we may become heirs of everlasting life"; involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek manuscripts, however, reject the words. Compare with this verse Peter's speeches, Ac 2:32-35; 3:21, 26; 10:40, 42.

Ye wives, be in subjection - Consider that your husband is, by God's appointment, the head and ruler of the house; do not, therefore, attempt to usurp his government; for even though he obey not the word - is not a believer in the Christian doctrine, his rule is not thereby impaired; for Christianity never alters civil relations: and your affectionate, obedient conduct will be the most likely means of convincing him of the truth of the doctrine which you have received.

Without the word - That your holy conduct may be the means of begetting in them a reverence for Christianity, the preaching of which they will not hear. See the notes on 1Cor 14:34, and the other places referred to in the margin.

Chaste conversation - with fear - While they see that ye join modesty, chastity, and the purest manners, to the fear of God. Or perhaps fear, φοβος, is taken, as in Eph 5:33, for the reverence due to the husband.

Whose adorning - Κοσμος. See the note on Heb 9:1, where the word κοσμος, world or ornament, is defined; and also the note on Gen 2:1.

Plaiting the hair, and of wearing of gold - Plaiting the hair, and variously folding it about the head, was the most ancient and most simple mode of disposing of this chief ornament of the female head. It was practised anciently in every part of the east, and is so to the present day in India, in China, and also in Barbary. It was also prevalent among the Greeks and Romans, as ancient gems, busts, and statues, still remaining, sufficiently declare. We have a remarkable instance of the plaiting of the hair in a statue of Agrippina, wife of Germanicus, an exact representation of which may be seen in a work of Andre Lens, entitled Le Costume de Peuple de I' Antiquite, pl. 33. Many plates in the same work show the different modes of dressing the hair which obtained among the Egyptians, Greeks, Romans, Persians, and other nations. Thin plates of gold were often mixed with the hair, to make it appear more ornamental by the reflection of light and of the solar rays. Small golden buckles were also used in different parts; and among the Roman ladies, pearls and precious stones of different colors. Pliny assures us, Hist. Nat., l. ix. c. 35, that these latter ornaments were not introduced among the Roman women till the time of Sylla, about 110 years before the Christian era. But it is evident, from many remaining monuments, that in numerous cases the hair differently plaited and curled was the only ornament of the head. Often a simple pin, sometimes of ivory, pointed with gold, seemed to connect the plaits. In monuments of antiquity the heads of the married and single women may be known, the former by the hair being parted from the forehead over the middle of the top of the head, the latter by being quite close, or being plaited and curled all in a general mass.

There is a remarkable passage in Plutarch, Conjugalia Praecept., c. xxvi., very like that in the text: Κοσμος γαρ εστιν, ὡς ελεγε Κρατης, το κοσμουν· κοσμει δε το κοσμιωτεραν γυναικα ποιουν· ποιει δε ταυτην ου χρυσος, ουτε σμαραγδος, ουτε κοκκος, αλλ' ὁσα σεμνοτητος, ευταξιας, αιδους εμφασιν περιτιθησιν· Opera a Wyttenb., vol. i., page 390. "An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet; but those things which are an evident proof of gravity, regularity, and modesty." The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress, remarking at the same time, "My ornament is my husband, now for the twentieth year general of the Athenians." Plut., in vit. Phoc. How few Christian women act this part! Women are in general at as much pains and cost in their dress, as if by it they were to be recommended both to God and man. It is, however, in every case, the argument either of a shallow mind, or of a vain and corrupted heart.

The hidden man of the heart - Ὁ κρυπτος της καρδιας ανθρωπος. This phrase is of the same import with that of St. Paul, Rom 7:22, ὁ εσω ανθρωπος, the inner man; that is, the soul, with the whole system of affections and passions. Every part of the Scripture treats man as a compound being: the body is the outward or visible man; the soul, the inward, hidden, or invisible man. The term ανθρωπος, man, is derived, according to the best etymologists, from ανα τρεπων ωπα, turning the face upward. This derivation of the word is beautifully paraphrased by Ovid. The whole passage is beautiful; and, though well known, I shall insert it. After speaking of the creation and formation of all the irrational animals, he proceeds thus: - "Sanctius his animal, mentisque capacius altae

Deerat adhuc, et quod dominari in caetera posset.

Natus Homo est: sive hunc divino semine fecit

Ille opifex rerum, mundi melioris origo;

Sive recens tellus, seductaque nuper ab alto

Aethere, cognati retinebat semina coeli. -

Pronaque cum spectent animalia caetera terram,

Os Homini Sublime Dedit; Coelumque Tueri

Jussit, et erectos ad sidera tollere veltus."

Metam, lib. i. ver. 76. "A creature of a more exalted kind

Was wanting yet, and then was Man design'd;

Conscious of thought, of more capacious breast,

For empire form'd, and fit to rule the rest.

Whether with particles of heavenly fire

The God of nature did his soul inspire,

Or earth but new divided from the sky,

Which still retain'd th' ethereal energy. -

Thus, while the mute creation downward bend

Their sight, and to their earthly mother tend,

Man looks aloft, and with erected eyes

Beholds his own hereditary skies."

Dryden.

The word ανθρωπος, man, is frequently applied to the soul, but generally with some epithet. Thus ὁ εσω ανθρωπος, the inner man, Rom 7:22, to distinguish it from the body, which is called ὁ εξω ανθρωπος, the outer man, 2Cor 4:16; ὁ κρυπτος ανθρωπος, the hidden man, as in the text; ὁ καινος ανθρωπος, the new man, the soul renewed in righteousness, Eph 2:15, to distinguish him from ὁ παλαιος ανθρωπος, the old man, that is, man unregenerate or in a state of sin, Rom 6:6. And the soul is thus distinguished by the Greek philosophers.

A meek and quiet spirit - That is, a mind that will not give provocation to others, nor receive irritation by the provocation of others. Meekness will prevent the first; quietness will guard against the last.

Great price - All the ornaments placed on the head and body of the most illustrious female, are, in the sight of God, of no worth; but a meek and silent spirit are, in his sight, invaluable, because proceeding from and leading to himself, being incorruptible, surviving the ruins of the body and the ruins of time, and enduring eternally.

For after this manner - Simplicity reigned in primitive times; natural ornaments alone were then in use. Trade and commerce brought in luxuries; and luxury brought pride, and all the excessive nonsense of Dress. No female head ever looks so well as when adorned with its own hair alone. This is the ornament appointed by God. To cut it off or to cover it is an unnatural practice; and to exchange the hair which God has given for hair of some other color, is an insult to the Creator. How the delicacy of the female character can stoop to the use of false hair, and especially when it is considered that the chief part of this kind of hair was once the natural property of some ruffian soldier, who fell in battle by many a ghastly wound, is more than I can possibly comprehend. See the notes on 1Cor 11:14-16 (note); and 1Tim 2:9 (note).

Who trusted in God - The women who trust Not in God are fond of dress and frippery; those who trust in God follow nature and common sense.

Being in subjection unto their own husbands - It will rarely be found that women who are fond of dress, and extravagant in it, have any subjection to their husbands but what comes from mere necessity. Indeed, their dress, which they intend as an attractive to the eyes of others, is a sufficient proof that they have neither love nor respect for their own husbands. Let them who are concerned refute the charge.

Even as Sara obeyed - Almost the same words are in Rab. Tanchum, fol. 9, 3: "The wife of Abraham reverenced him, and called him lord, as it is written, Gen 18:12 : And my lord is old." The words of the apostle imply that she acknowledged his superiority, and her own subjection to him, in the order of God.

Whose daughters ye are - As Abraham is represented the father of all his male believing descendants, so Sara is represented as the mother of all her believing female posterity. A son of Abraham is a true believer; a daughter of Sarah is the same.

As long as ye do well - For you cannot maintain your relationship to her longer than ye believe; and ye cannot believe longer than ye continue to obey.

And are not afraid with any amazement - It is difficult to extract any sense out of this clause. The original is not very easy; Μη φοβουμεναι μηδεμιαν πτοησιν may be rendered, And not fearing with any terror. If ye do well, and act conscientiously your part as faithful wives, ye will at no time live under the distressing apprehension of being found out, or terrified at every appearance of the discovery of infidelities, or improper conduct. Being not guilty of these, you will not have occasion to fear detection. On this subject a learned man has quoted these words, which I have produced elsewhere, Eph 6:14 : - - hic murus aheneus esto,

Nil conscire sibi, nulla pallescere culpa. "Let this be my brazen wall, to be self-convicted of no private delinquency, nor to change color at being charged with a fault."

Happy is the wife, and happy is the husband, who can conscientiously adopt the saying.

Dwell with them according to knowledge - Give your wives, by no species of unkind carriage, any excuse for delinquency. How can a man expect his wife to be faithful to him, if he be unfaithful to her? and vice versa.

Giving honor unto the wife - Using your superior strength and experience in her behalf, and thus honouring her by becoming her protector and support. But the word τιμη honor, signifies maintenance as well as respect; - maintain, provide for the wife.

As - the weaker vessel - Being more delicately, and consequently more slenderly, constructed. Roughness and strength go hand in hand; so likewise do beauty and frailty. The female has what the man wants - beauty and delicacy. The male has what the female wants - courage and strength. The one is as good in its place as the other: and by these things God has made an equality between the man and the woman, so that there is properly very little superiority on either side. See the note on 1Thes 4:4.

Being heirs together - Both the man and woman being equally called to eternal glory: and as prayer is one great means of obtaining a meetness for it, it is necessary that they should live together in such a manner as to prevent all family contentions, that they may not be prevented, by disputes or misunderstandings, from uniting daily in this most important duty - family and social prayer.

Be ye all of one mind - Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on Rom 12:16 (note); Rom 15:5 (note).

Having compassion - Συμπαθεις· Being sympathetic; feeling for each other; bearing each other's burdens.

Love as brethren - Φιλαδελφοι· Be lovers of the brethren.

Pitiful - Ευσπλαγχνοι· Tender-hearted; let your bowels yearn over the distressed and afflicted.

Courteous - Φιλοφρονες· Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, ταπεινοφρονες, be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text.

Not rendering evil for evil - Purposing, saying, doing nothing but good; and invariably returning good for evil.

Ye are thereunto called - This is your calling - your business in life, to do good, and to do good for evil, and to implore God's blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God's blessing, even life for evermore.

For he that will love life - This is a quotation from Psa 34:12-16, as it stands in the Septuagint; only the aorist of the imperative is changed from the second into the third person, etc. He who wishes to live long and prosperously, must act as he is here directed.

1. He must refrain from evil-speaking, lying, and slandering.

2. He must avoid flattery and fair speeches, which cover hypocritical or wicked intentions.

3. He must avoid evil, keep going away εκκλινατω, from evil.

4. He must do good; he must walk in the way of righteousness.

5. He must live peaceably with all men; seek peace where it has been lost; restore it where it has been broken; and pursue it where it seems to be flying away.

He who lives thus must live happy in himself. And as excess in action and passion always tends to the shortening of life, and nothing preys on the constitution more than disorderly passions, he must live not only happiest but longest who avoids them. It is an edifying story that is told in the book Mussar, chap. 1., quoted by Rosenmuller: "A certain person, travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him, and told her father. He said, Call the man in. When he came in, the rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life, and desireth to see good days, let him refrain his tongue from evil, and his lips from speaking guile? This is the elixir of life, and is found in the mouth of man."

The eyes of the Lord are over the righteous - That is, He is continually under God's notice and his care; God continually watches for him and watches over him, and he is under his constant protection.

And his ears are open unto their prayers - The original is very emphatic: The eyes of the Lord are upon the righteous, and his ears to their prayers. The righteous man ever attracts the Divine notice, and wherever he is, there is the ear of God; for, as every righteous man is a man of prayer, wherever he prays, there is the ear of God, into which the prayer, as soon as formed, enters.

But the face of the Lord - Far from his eye being upon them, or his ear open to their requests, (for prayer they have none), his face, his approbation, his providence and blessing, are turned away from them; and he only looks upon them to abhor them, and to turn the arm of his justice against them.

Who is he that will harm you - Is it possible that a man can be wretched who has God for his friend? "All the devices which the devil or wicked men work against such must be brought to naught, and by the providence of his goodness be dispersed."

If ye be followers, etc. - Εαν Του Αγαθου μιμηται γενησθε· If ye be imitators of the good One, i.e. of God. Ὁ Αγαθος, the good One, is one of God's prime epithets, see Mat 19:17, and Satan is distinguished by the reverse, ὁ πονηρος, the Evil one, Mat 13:19 (note). Instead of μιμηται, followers, or rather imitators, ζηλωται, zealous of what is good, is the reading of ABC, fifteen others, both the Syriac, Erpen's Arabic, the Coptic, Ethiopic, Armenian and Vulgate, with some of the fathers. This is a very probable reading, and Griesbach has placed it in the margin as a candidate for the place of that in the text.

But and if ye suffer - God may permit you to be tried and persecuted for righteousness' sake, but this cannot essentially harm you; he will press even this into your service, and make it work for your good.

Happy are ye - This seems to refer to Mat 5:10, etc. Blessed or happy, are ye when men persecute you, etc. It is a happiness to suffer for Christ; and it is a happiness, because if a man were not holy and righteous the world would not persecute him, so he is happy in the very cause of his sufferings.

Be not afraid of their terror - Τον δε φοβον αυτων μη φοβηθητε· Fear not their fear; see Isa 8:12. Sometimes fear is put for the object of a man's religious worship; see Gen 31:42; Pro 1:26, and the place in Isaiah just quoted. The exhortation may mean, Fear not their gods, they can do you no hurt; and supposing that they curse you by them, yet be not troubled; "He who fears God need have no other fear."

But sanctify the Lord God in your hearts - To sanctify God may signify to offer him the praises due to his grace, but as to sanctify literally signifies to make holy, it is impossible that God should be thus sanctified. We have often already seen that ἁγιαζω signifies to separate from earth, that is, from any common use or purpose, that the thing or person thus separated may be devoted to a sacred use. Perhaps we should understand Peter's words thus: Entertain just notions of God; of his nature, power, will, justice, goodness, and truth. Do not conceive of him as being actuated by such passions as men; separate him in your hearts from every thing earthly, human, fickle, rigidly severe, or capriciously merciful. Consider that he can neither be like man, feel like man, nor act like man. Ascribe no human passions to him, for this would desecrate not sanctify him. Do not confine him in your conceptions to place, space, vacuity, heaven, or earth; endeavor to think worthily of the immensity and eternity of his nature, of his omniscience, omnipresence, and omnipotence. Avoid the error of the heathens, who bound even their Dii Majores, their greatest gods, by fate, as many well-meaning Christians do the true God by decrees; conceive of him as infinitely free to act or not act, as he pleases. Consider the goodness of his nature; for goodness, in every possible state of perfection and infinitude, belongs to him. Ascribe no malevolence to him; nor any work, purpose, or decree, that implies it: this is not only a human passion, but a passion of fallen man. Do not suppose that he can do evil, or that he can destroy when he might save; that he ever did, or ever can, hate any of those whom he made in his own image and in his own likeness, so as by a positive decree to doom them, unborn, to everlasting perdition, or, what is of the same import, pass them by without affording them the means of salvation, and consequently rendering it impossible for them to be saved. Thus endeavor to conceive of him; and, by so doing, you separate him from all that is imperfect, human, evil, capricious, changeable, and unkind. Ever remember that he has wisdom without error, power, without limits, truth without falsity, love without hatred, holiness without evil, and justice without rigour or severity on the one hand, or capricious tenderness on the other. In a word, that he neither can be, say, purpose, or do, any thing that is not infinitely just, holy, wise, true, and gracious; that he hates nothing that he has made; and has so loved the world, the whole human race, as to give his only-begotten Son to die for them, that they might not perish, but have everlasting life. Thus sanctify the Lord God in your hearts, and you will ever be ready to give a reason of the hope that is in you to every serious and candid inquirer after truth. Most religious systems and creeds are incapable of rational explanation, because founded on some misconception of the Divine nature. "They set at odds heaven's jarring attributes,

And with one excellence another wound."

The system of humanizing God, and making him, by our unjust conceptions of him, to act as ourselves would in certain circumstances, has been the bane of both religion and piety; and on this ground infidels have laughed us to scorn. It is high time that we should no longer know God after the flesh; for even if we have known Jesus Christ after the flesh, we are to know him so no more.

What I have written above is not against any particular creed of religious people, it is against any or all to whom it may justly apply, it may even be against some portions of my own; for even in this respect I am obliged daily to labor to sanctify the Lord God in my heart, to abstract him from every thing earthly and human, and apprehend him as far as possible in his own essential nature and attributes through the light of his Spirit and the medium of his own revelation. To act thus requires no common effort of soul: and just apprehensions of this kind are not acquired without much prayer, much self-reflection, much time, and much of the grace and mercy of God.

Instead of τον Θεον, God, ABC, four others, both the Syriac, Erpen's Arabic, the Coptic, Vulgate, and Armenian, with Clement and Fulgentius, read τον Χριστον, Christ. Sanctify Christ in your hearts. This reading is at least equal to the other in the authorities by which it is supported; but which was written by St. Peter we know not.

A reason of the hope - An account of your hope of the resurrection of the dead and eternal life in God's glory. This was the great object of their hope, as Christ was the grand object of their faith.

The word απολογια, which we translate answer, signifies a defense; from this we have our word apology, which did not originally signify an excuse for an act, but a defense of that act. The defences of Christianity by the primitive fathers are called apologies. See the note on Act 21:1.

With meekness and fear - Several excellent MSS. add the word αλλα, but, here, and it improves the sense considerably: Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, But with meekness and fear. Do not permit your readiness to answer, nor the confidence you have in the goodness of your cause, to lead you to answer pertly or superciliously to any person; defend the truth with all possible gentleness and fear, lest while you are doing it you should forget his presence whose cause you support, or say any thing unbecoming the dignity and holiness of the religion which you have espoused, or inconsistent with that heavenly temper which the Spirit of your indwelling Lord must infallibly produce.

Having a good conscience - The testimony of God in your own soul, that in simplicity and godly sincerity you have your conversation in the world. See on the term conscience at the end of Hebrews.

Whereas they speak evil of you - See the same sentiment in 1Pet 2:11 and the note there.

For it is better - See on 1Pet 2:19, 1Pet 2:20 (note).

Christ also hath once suffered - See the notes on Rom 5:6; Heb 9:28 (note).

Put to death in the flesh - In his human nature.

But quickened by the Spirit - That very dead body revived by the power of his Divinity. There are various opinions on the meaning of this verse, with which I need not trouble the reader, as I have produced that which is most likely.

By which - Spirit, his own Divine energy and authority.

He went and preached - By the ministry of Noah, one hundred and twenty years.

Unto the spirits in prison - The inhabitants of the antediluvian world, who, having been disobedient, and convicted of the most flagrant transgressions against God, were sentenced by his just law to destruction. But their punishment was delayed to see if they would repent; and the long-suffering of God waited one hundred and twenty years, which were granted to them for this purpose; during which time, as criminals tried and convicted, they are represented as being in prison - detained under the arrest of Divine justice, which waited either for their repentance or the expiration of the respite, that the punishment pronounced might be inflicted. This I have long believed to be the sense of this difficult passage, and no other that I have seen is so consistent with the whole scope of the place. That the Spirit of God did strive with, convict, and reprove the antediluvians, is evident from Gen 6:3 : My Spirit shall not always strive with man, forasmuch as he is flesh; yet his days shall be one hundred and twenty years. And it was by this Spirit that Noah became a preacher of righteousness, and condemned that ungodly world, Heb 11:7, who would not believe till wrath - Divine punishment, came upon them to the uttermost. The word πνευμασι, spirits, is supposed to render this view of the subject improbable, because this must mean disembodied spirits; but this certainly does not follow, for the spirits of just men made perfect, Heb 12:23, certainly means righteous men, and men still in the Church militant; and the Father of spirits, Heb 12:9, means men still in the body; and the God of the spirits of all flesh, Num 16:22; Num 27:16, means men not in a disembodied state.

But even on this word there are several various readings; some of the Greek MSS. read πνευματι, in spirit, and one Πνευματι Ἁγιῳ, in the Holy Spirit. I have before me one of the first, if not the very first edition of the Latin Bible; and in it the verse stands thus: In quo et hiis, qui in carcere erant, Spiritualiter veniens praedicavit; "by which he came spiritually, and preached to them that were in prison."

In two very ancient MSS. of the Vulgate before me, the clause is thus: In quo et his qui in carcere erant Spiritu venient praedicavit; "in which, coming by the Spirit, he preached to those who were in prison." This is the reading also in the Complutensian Polyglot.

Another ancient MS. in my possession has the words nearly as in the printed copy: In quo et hiis qui in carcere Conclusi erant Spiritualiter veniens praedicavit; "in which, coming spiritually, he preached to those who were Shut Up in prison."

Another MS., written about a.d. 1370, is the same as the printed copy.

The common printed Vulgate is different from all these, and from all the MSS. of the Vulgate which I have seen in reading spiritibus, "to the spirits."

In my old MS. Bible, which contains the first translation into English ever made, the clause is the following: In whiche thing and to hem that weren closid togyder in prison, hi commynge in Spirit, prechide. The copy from which this translation was taken evidently read conclusi erdnt, with one of the MSS. quoted above, as closid togyder proves.

I have quoted all these authorities from the most authentic and correct copies of the Vulgate, to show that from them there is no ground to believe that the text speaks of Christ's going to hell to preach the Gospel to the damned, or of his going to some feigned place where the souls of the patriarchs were detained, to whom he preached, and whom he delivered from that place and took with him to paradise, which the Romish Church holds as an article of faith.

Though the judicious Calmet holds with his Church this opinion, yet he cannot consider the text of St. Peter as a proof of it. I will set down his own words: Le sentiment qui veut que Jesus Christ soit descendu aux enfers, pour annoncer sa venue aux anciens patriarches, et pour les tirer de cette espece de prison, ou ils Pattendoient si long tems, est indubitable; et nous le regardons comme un article de notre foi: mais on peut douter que ce soit le sens de Saint Pierre en cet endroit. "The opinion which states that Jesus Christ descended into hell, to announce his coming to the ancient patriarchs, and to deliver them from that species of prison, where they had so long waited for him, is incontrovertible; and we (the Catholics) consider it as an article of our faith: but we may doubt whether this be the meaning of St. Peter in this place." Some think the whole passage applies to the preaching of the Gospel to the Gentiles; but the interpretation given above appears to me, after the fullest consideration, to be the most consistent and rational, as I have already remarked.

When once the long-suffering of God waited - In Pirkey Aboth, cap. v. 2, we have these words: "There were ten generations from Adam to Noah, that the long-suffering of God might appear; for each of these generations provoked him to anger, and went on in their iniquity, till at last the deluge came."

Were saved by water - While the ark was preparing, only Noah's family believed; these amounted to eight persons; and these only were saved from the deluge δι' ὑδατος, on the water: all the rest perished in the water; though many of them, while the rains descended, and the waters daily increased, did undoubtedly humble themselves before God, call for mercy, and receive it; but as they had not repented at the preaching of Noah, and the ark was now closed, and the fountains of the great deep broken up, they lost their lives, though God might have extended mercy to their souls.

The like figure whereunto, etc. - Dr. Macknight has translated this verse so as to make the meaning more clear: By which (water) the antitype baptism (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) now saveth us also, through the resurrection of Jesus Christ.

He remarks that the relative ᾡ being in the neuter gender, its antecedent cannot be κιβωτος, the ark, which is feminine, but ὑδωρ, water, which is neuter.

There are many difficulties in this verse; but the simple meaning of the place may be easily apprehended. Noah believed in God; walked uprightly before him, and found grace in his sight; he obeyed him in building the ark, and God made it the means of his salvation from the waters of the deluge. Baptism implies a consecration and dedication of the soul and body to God, the Father, Son, and Holy Spirit. He who is faithful to his baptismal covenant, taking God through Christ, by the eternal Spirit, for his portion, is saved here from his sins; and through the resurrection of Christ from the dead, has the well-grounded hope of eternal glory. This is all plain; but was it the deluge, itself, or the ark, or the being saved by that ark from the deluge, that was the antitype of which St. Peter speaks? Noah and his family were saved by water; i.e. it was the instrument of their being saved through the good providence of God. So the water of baptism, typifying the regenerating influence of the Holy Spirit, is the means of salvation to all those who receive this Holy Spirit in its quickening, cleansing efficacy. Now as the waters of the flood could not have saved Noah and his family, had they not made use of the ark; so the water of baptism saves no man, but as it is the means of his getting his heart purified by the Holy Spirit, and typifying to him that purification. The ark was not immersed in the water; had it been so they must all have perished; but it was borne up on the water, and sprinkled with the rain that fell from heaven. This text, as far as I can see, says nothing in behalf of immersion in baptism; but is rather, from the circumstance mentioned above, in favor of sprinkling. In either case, it is not the sprinkling, washing, or cleansing the body, that can be of any avail to the salvation of the soul, but the answer of a good conscience towards God - the internal evidence and external proof that the soul is purified in the laver of regeneration, and the person enabled to walk in newness of life. We are therefore strongly cautioned here, not to rest in the letter, but to look for the substance.

Who is gone into heaven - Having given the fullest proof of his resurrection from the dead, and of his having accomplished the end for which he came into the world.

On the right hand of God - In the place of the highest dignity, honor, and influence.

The Vulgate, one copy of the Itala, Augustine, Fulgentius, Cassiodorus, and Bede, have the following remarkable addition after the above words: Deglutiens mortem, ut vitae aeternae haeredes efficeremur. "Having abolished (swallowed down) death, that we might be made heirs of eternal life." But this addition is found in no Greek copy, nor in any other of the ancient versions.

Angels and authorities and powers - That is, all creatures and beings, both in the heavens and in the earth, are put under subjection to Jesus Christ. He has all power in the heavens and in the earth. He alone can save; and he alone can destroy. None need fear who put their trust in him, as he can do whatsoever he will in behalf of his followers, and has good and evil spirits under his absolute command. Well may his enemies tremble, while his friends exult and sing. He can raise the dead, and save to the uttermost all that come unto the Father through him.

If he have all power, if angels and authorities and powers be subject to him, then he can do what he will, and employ whom he will. To raise the dead can be no difficulty to him, because he has power over all things. He created the world; he can destroy it, and he can create it anew. We can conceive nothing too difficult for Omnipotence. This same omnipotent Being is the friend of man. Why then do we not come to him with confidence, and expect the utmost salvation of which our souls and bodies are capable?

If any - He speaks tenderly. Won - Gained over to Christ.

Joined with a loving fear of displeasing them.

Three things are here expressly forbidden: curling the hair, wearing gold, (by way of ornament,) and putting on costly or gay apparel. These, therefore, ought never to be allowed, much less defended, by Christians.

The hidden man of the heart - Complete inward holiness, which implies a meek and quiet spirit. A meek spirit gives no trouble willingly to any: a quiet spirit bears all wrongs without being troubled. In the sight of God - Who looks at the heart. All superfluity of dress contributes more to pride and anger than is generally supposed. The apostle seems to have his eye to this by substituting meekness and quietness in the room of the ornaments he forbids. "I do not regard these things," is often said by those whose hearts are wrapped up in them: but offer to take them away, and you touch the very idol of their soul. Some, indeed only dress elegantly that they may be looked on; that is, they squander away their Lord's talent to gain applause: thus making sin to beget sin, and then plead one in excuse of the other.

The adorning of those holy women, who trusted in God, and therefore did not act thus from servile fear, was, Their meek subjection to their husbands: Their quiet spirit, "not afraid," or amazed: and Their unblamable behaviour, "doing" all things "well."

Whose children ye are - In a spiritual as well as natural sense, and entitled to the same inheritance, while ye discharge your conjugal duties, not out of fear, but for conscience' sake. Gen 18:12.

Dwell with the woman according to knowledge - Knowing they are weak, and therefore to be used with all tenderness. Yet do not despise them for this, but give them honour - Both in heart, in word, and in action; as those who are called to be joint - heirs of that eternal life which ye and they hope to receive by the free grace of God. That your prayers be not hindered - On the one part or the other. All sin hinders prayer; particularly anger. Anything at which we are angry is never more apt to come into our mind than when we are at prayer; and those who do not forgive will find no forgiveness from God.

Finally - This part of the epistle reaches to 1Peter 4:11. The apostle seems to have added the rest afterwards. Sympathizing - Rejoicing and sorrowing together. Love all believers as brethren. Be pitiful - Toward the afflicted. Be courteous - To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love.

Ye are called to inherit a blessing - Therefore their railing cannot hurt you; and, by blessing them, you imitate God, who blesses you.

For he that desireth to love life, and to see good days - That would make life amiable and desirable. Psalm 34:12, &c.

Let him seek - To live peaceably with all men. And pursue it - Even when it seems to flee from him.

The eyes of the Lord are over the righteous - For good. Anger appears in the whole face; love, chiefly in the eyes.

Who is he that will harm you - None can.

But if ye should suffer - This is no harm to you, but a good. Fear ye not their fear - The very words of the Septuagint, Isaiah 8:12,13. Let not that fear be in you which the wicked feel.

But sanctify the Lord God in your hearts - Have an holy fear, and a full trust in his wise providence. The hope - Of eternal life. With meekness - For anger would hurt your cause as well as your soul. And fear - A filial fear of offending God, and a jealousy over yourselves, lest ye speak amiss.

Having a good conscience - So much the more beware of anger, to which the very consciousness of your innocence may betray you. Join with a good conscience meekness and fear, and you obtain a complete victory. Your good conversation in Christ - That is, which flows from faith in him.

It is infinitely better, if it be the will of God, ye should suffer. His permissive will appears from his providence.

For - This is undoubtedly best, whereby we are most conformed to Christ. Now Christ suffered once - To suffer no more. For sins - Not his own, but ours. The just for the unjust - The word signifies, not only them who have wronged their neighbours, but those who have transgressed any of the commands of God; as the preceding word, just, denotes a person who has fulfilled, not barely social duties, but all kind of righteousness. That he might bring us to God - Now to his gracious favour, hereafter to his blissful presence, by the same steps of suffering and of glory. Being put to death in the flesh - As man. But raised to life by the Spirit - Both by his own divine power, and by the power of the Holy Ghost.

By which Spirit he preached - Through the ministry of Noah. To the spirits in prison - The unholy men before the flood, who were then reserved by the justice of God, as in a prison, till he executed the sentence upon them all; and are now also reserved to the judgment of the great day.

When the longsuffering of God waited - For an hundred and twenty years; all the time the ark was preparing: during which Noah warned them all to flee from the wrath to come.

The antitype whereof - The thing typified by the ark, even baptism, now saveth us - That is, through the water of baptism we are saved from the sin which overwhelms the world as a flood: not, indeed, the bare outward sign, but the inward grace; a divine consciousness that both our persons and our actions are accepted through him who died and rose again for us.

Angels and authorities and powers - That is, all orders both of angels and men.

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.

This he adds both to mitigate the difficulty of the Duty, subjection, in that they were their own Husbands to whom they were to be subject, and likewise to be bound and circumscribe their obedience, that it was to be only to their own Husbands, not to others; and so while he perswades them to subjection, he cautions them against unchastity.

The word of the Gospel. He exhorts not only them that had Beheving Husbands, but Unbelieving ones, to be in subjection to them.

Not that they could be converted to Christ without the knowledg of the Word, when Faith cometh by Hearing, Rom. 10.17. but that they who either would not endure their Wives instructing them, or, who had before rejected the Word; yet, by seeing the effects and fruits of it in their Wives, might be brought to have good thoughts of it, and thereby be the more prepared for the hearing of it, whereby Faith might be wrought in them.

Or, gained, viz. to Christ and his Church; the same Metaphor Paul useth, 1 Cor. 9.19, 20, 21. Phil. 3.8.

Marginal references: Eph. 5.22. Col. 3.18. Tit. 2.5.; 1 Cor. 7.16.

2 While they behold your chast conversation coupled with fear .

Free from all manner of Impurities, and any thing contrary to the Marriage-Covenant.

Such a fear or reverence of your Husbands; whereby out of the Fear of God, and Conscience of his Command, you give them all due respect, and do not willingly displease them, Eph. 5. Subjection is required, v. 22. and Fear, 33.

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

Let it not be chiefly, or not so much the adorning of the outward Man as the inward; the Negative here is to be taken as a comparative, as Exod. 16.8. and Luke 14.12. The Apostle doth not absolutely condemn all kind of Ornaments, or rich Attire, which we find used sometimes by the Godly themselves in the Scripture, Gen. 24.22, 30. Esth. 5.1. compar'd with Psal. 45.9, 13. where the Spiritual Ornaments of Christ's Spouse are set forth by terms taken from the external Ornaments of Solomon's Wife, and Ezek. 16.12. these things are spoken of as God's gifts. But he taxeth all vanity, levity, immoderate sumptuousness or luxury in Apparel, and bodily Ornaments in Women (or Men) whatsoever is above their place and condition in the World, or above their estate and ability, such as proceeds from any Lust (Pride, Wantonness, &c.) or tends to the provoking or cherishing any, or is accompanied with the neglecting or slighting of inward Beauty, and spiritual Ornaments.

Marginal references: 1 Tim. 2.9. Tit. 2.3.

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.

The inward Man, Rom. 7.22. and 2 Cor. 4.16. either the Soul in opposition to the Body, or the Image of God, and Graces of his Spirit in the Soul, called elsewhere the New-Man, and opposed to natural corruption or the Old-Man, Eph. 4.24. Col. 3.9, 10.

This notes the particular Grace or Graces (parts of the New-Man) in which the Spiritual Beauty and adorning of Womens Souls consists; and either these two words meek, and quiet, are but indifferent expressions of the same Grace; or, by meekness may be meant Gentleness, Easiness and Sweetness of Spirit, in opposition to Moroseness, Frowardness, Pride, Passion, &c. and by Quietness, a Peaceable, Still, Modest Temper, in opposition to Pragmaticalness, Talkativeness, Clamorousness. These two usually go in conjunction together, and the latter is the effect of the former; see 1 Tim. 2.9, 10, 11, 12.

Either this refers to Spirit, or to the whole Sentence, the ornament of a meek, &c. but the sence is still the same.

Who can best judge, (as looking to the inner Man, which is not obvious to the eyes of others) and whose Judgment is most to be valued: Here God's Judgment is opposed to the judgement of vain Women, who think to commend themselves to others by outward bravery, and of a vain World which esteems such things.

The excellency of Grace and Spiritual Ornaments, is set in opposition to Gold and costly Apparel, q. d. If Women will be fine that they may appear Beautiful, let them chuse the best Ornaments, those of the Mind and Heart, a meek and quiet Spirit, which are precious in the sight of God himself, rather than these external ones which serve only to draw Men's eyes toward them.

Marginal references: Psal. 45.13. Rom. 2.29.; This relates to what follows, the Ornament of a meek, &c. and is opposed to those external Ornaments before mentioned, which are of a fading, perishing nature; whereas this is constant and durable: and therefore Women who are more apt to be overmuch pleased with external Dresses, and bodily Ornaments, are exhorted rather to enrich and beautify their Souls with Divine Graces, than their Bodies with gawdy Cloaths.

5 For after this manner in the old time the holy women also who trusted in God adorned themselves, being in subjection to their own husbands .

And therefore worthy of imitation.

Whose only hope was in God, and therefore their care to please him.

Viz. With a meek and quiet Spirit, counting that the best Ornament.

6 Even as Sarah obeyed Abraham calling him Lord whose daughters t ye are as long as ye do well , and are not afraid with any amazement.

After her Name was changed from Sarai, my Lady, to Sarah, simply a Lady or Princess, because Kings were to come of her, Gen. 17.15, 16. Yet even then she obeyed Abraham; and this is spoken in commendation of her Obedience.

Not meerly in Complement, but in reality, hereby acknowledging his Authority and her own Subjection.

Either ye are made or beco[illegible: 1 letter]e, viz. by imitation of her Faith and Holiness, as well as ye are by Kindred and Succession; or, ye are declared, and known to be, as the phrase is elsewhere used, Iohn 15.8.

Follow her in good works, 1 Tim. 2.10.

Or, afraid of any amazement, any thing frightful; or; which might terrify you, taking amazement for the object or cause of Fear, as v. 14. Psal. 53.5. Prov. 3.25. and the sence may be, either, so long as ye perform your Duty with a resolute mind, and keep from that which is contrary to your Faith; or, as long as you subject your selves to your Husbands willingly, cheerfully, and without slavish fear of being losers by your Obedience, and faring the worse for your Patience and Submission.

Marginal references: Gen. 18.12.; Not only according to the Flesh, but Spiritually according to the Promise.; Gr. Children.

7 Likewise ye husbands dwell with them according to knowledg , giving honour to the wife, as unto the weaker vessel , and as being heirs together of the grace of life, that your prayers be not hindred .

Perform all Matrimonial Duties to them; by a Synecdoche all the duties of that relation are contained under this one of cohabitation.

Either, according to that knowledg of the Divine Will, which by the Gospel ye have obtained; or, prudently and wisely, and as becomes those that understand their Duty.

Not despising them because of their weakness, or using them as Slaves, but respecting them, caring for them (as Matth. 15.6. and 1 Tim. 5.3.) using them gently, covering their Infirmities.

Than the Husbands, and that both in Body and Mind, as Women usually are.

In Scripture any Instrument is called a Vessel, and the Wife is here called so, as being not only an Ornament, but an Help to the Husband and Family, Gen. 2.18. This he adds as a reason why the Husband should give Honour to the Wife, viz. her being the weaker Vessel; weak Vessels must be gently handled; the infirmities of Children bespeak their Pardon when they offend; and those Members of the Body which we think less honourable, on them we bestow more abundant honour, 1 Cor. 12.23. It is a part of that Prudence according to which Men should dwell▪ with their Wives, to have the more regard to them because of their Infirmities (in bearing with them and hiding them) lest they should be discouraged, if they find their weakness makes them contemptible.

Another reason why Husbands should give honour to their Wives, viz. Because tho by Nature they are weak and unequal to their Husbands, yet they are equal to them in respect of their being called to the same Grace and Glory, there being neither Male nor Female in Christ, Gal. 3.28.

Either, that ye be not diverted and hindred from praying; or, that the efficacy of your Prayers be not hindred, viz. by those contentions and differences which are like to arise, if you do not dwell with your own Wives according to Knowledg, and give them the honour that belongs to them.

i. e. Eternal Life which is the gift of Grace; or, is to be given out of Grace.

Marginal references: 1 Cor. 7.3. Eph. 5.25. Col. 3.19.

8 Finally be ye all of one mind , having compassion one of another, love as brethren , be pitiful , be courteous .

Either be of one mind in the things of Faith; and then this implies the consent of the Understanding; and the next, that of the affections; or, be united both in Faith and Affection, see Rom. 12.16. and 2 Cor. 13.11. and Phil. 4.2.

Mutually affected with each others good or evil, Rom. 12.15. Heb. 10.34. and 13.3. This he joins with the other as the consequent of it; they that are united in Faith and Love are of the same Body; and where one Member suffers, the rest suffer, 1 Cor. 12.26.

Viz. in Christ; see chap. 2.17.

Ready to shew Mercy, of a merciful disposition, Eph. 4.32. Col. 3.12.

Kind, affable, human, of a sweet Conversation, in opposition to sowrness and moroseness. Act. 23.7. the same word is used.

Marginal references: Rom. 15.5. Phil. 3.16.; Or, loving to the Brethren.

9 Not rendring evil for evil, or railing for railing , but contrarywise blessing , knowing that ye are thereunto called , that ye should inherit a blessing .

Not recompensing Evil either in Words or Deeds, Prov. 24.29. See on chap, 2.3. of this Epistle, Rom. 12.14, 17, 19, 21.

Praying for, and as ye can, doing good to those that do evil to you, or speak evil of you, Matth. 5.39, 44. Luke 16.27, 28.

Either, 1. To bless those that do Evil to you, that so by patient bearing of Injuries, forbearing private revenge, &c. ye might obtain a Blessing. Or, 2. Ye are called hereunto, viz. to inherit a Blessing.

In your Conversion to the Faith of Christ.

This either shews how Believers came to partake of the Blessing, viz. by way of Inheritance, Or, it implies the perpetuity of it, that whereas they can exercise their Patience in suffering Injuries but a little while, their recompence shall be for ever.

Either, 1. Eternal Life, as the greatest Blessing; or, 2. The good things of both Lives▪ Temporal, Spiritual, and Eternal Mercies, which are all promised to the godly, 1 Tim. 4.8. and which they have by right of inheritance, Psal. 37.11. Matth. 5.5. and this seems to agree with v. 10, 11, 12.

Marginal references: Prov. 17.13. and 20.22. 1 Thess. 5.18.; Matth. 25.34.

10 For he that will love life , and see good days, let him refrain his tongue from evil , and his lips that they speak no guile .

He that earnestly desires to lead a quiet and comfortable Life here, and to enjoy Eternal Life hereafter.

Peaceable, and prosperous; as evil days are such as are grievous and calamitous, Gen. 47.9.

From evil-speaking, railing, reviling, open destruction.

Tell no Lies of his Neighbour: Or, this may imply Whispering, Back-biting, or any way, secretly and closely speaking evil of him. Under these two, all the Vices of the Tongue, whereby our Neighbour may be wronged, are contained, and the contrary Virtues commanded under the Name of Blessing.

Marginal references: Psal. 34.12. &c.

11 Let him eschew evil and do good , let him seek peace , and ensue it.

Let him not only in general avoid all Sin, and exercise himself in all well-doing (as the Prophets meaning cited in the Margin, seems to be) but particularly, let him avoid all Sin against his Neighbour, not recompencing evil to him, and doing him all the good he can, and overcoming evil with good; and to this the Apostle accommodates the Prophet's words.

Not only with God, and his own Conscience, but with his Neighbours, which is here especially meant.

Either seeking and ensuing signify the same thing, viz. an earnest desire of Peace, and use of all lawful means to obtain it; or, ensuing, it may signify the difficulty of obtaining it; when we seek it, it may seem to fly from us, Men may not let us have Peace when we would have Peace, Psal. 120.7. and therefore we must follow it, Heb. 12.14.

Marginal references: Psal. 37.27. Isa. 1.16. 3 Joh. 11.

12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers : but the face of the Lord is against them that do evil.

God watcheth over them, looks favouraby on them and hears their Prayers; see Psal. 34.15. This he lays down as a motive to Patience under injuries, and to keep us from tumultuating Passions, and desires of Revenge; that God sees all we suffer, hath a care of us, and is ready to hear, and in due time to help us.

His Anger or Indignation; Face being here taken not for God's favour (as many times it is) but in the contrary sence, as Lev. 17.10. and 20.5. Psal. 68.1, 2. Men shew by their Countenances whether they be angry or pleased; and hence it is that God's Face is sometimes taken for his favour, sometimes for his displeasure. A farther Argument to perswade us to Patience, that God undertakes to plead our cause against our Enemies, and avenge us on them; whereas if we think to secure our selves against them by undue means, we make God an Enemy to us.

Marginal references: Or, upon.

13 And who is he that will harm you, if ye be followers of that which is good ?

i. e. None or few will harm you, as being convinced and overcome by your good Deeds, whereby even they are many times mollified and melted that are of themselves most wicked and hard-hearted, 1 Sam. 24.16, 17,

Either followers of God, who doth good to the evil and unkind; but then it should be rendred followers of him who is good, or, rather followers of those things that are good, q. d. if you be diligent in doing good to others, none will have the heart to do you hurt.

14 But and if ye suffer for righteousness sake happy are you, and be not afraid of their terror , neither be troubled .

If ye suffer unjustly, whether it be for the true Profession of the Gospel, or in the exercise of righteousness, being followers of that which is good, and walking in the practice of the Duties before mentioned.

Both in the spiritual benefit ye gain by Sufferings, viz. your edification in Faith, Patience, Humility, &c. the Glory which redounds to God who supports you under, and carries you through them, and the reward you your selves expect after them, Matth. 5.10, &c.

Either be not afraid after the manner of carnal Men (as the Prophet's meaning is, Isa. 8.) or, rather (the Apostle accommodating the words of the Prophet to his present purpose) be not afraid of those formidable things wherewith they threaten you; or, be not afraid of themselves and their threatnings, whereby they would strike terror into you; and so here is a Metonymy in the words; [illegible: 1 letter]ear, the effect being put for the cause; thus fear is taken, Psal. 64.1. and 91.5. and Prov. 1.26.

Viz. inordinately, with such a Fear as is contrary to Faith. and hinders you from doing your Duty, Ioh. 14.1.

Marginal references: Chap. 4.14.; Isa. 8.12, 13. Jer. 1.8.

15 But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear .

Exalt him in your hearts, and give him the honour of all his glorious Perfections, Power, Wisdom, Goodness, Faithfulness, &c. by believing them, and depending upon his Promises for defence and assistance against all the Evils your Enemies may threaten you with.

Prepared to answer when duly called to it.

Or, to make an Apology or Defence, viz. of the Faith ye profess; the word is used Act. 22.1. and 1 Cor. 9.3.

Either that hath Authority to examine you, and take an account of your Religion; or, that asks with modesty and a desire to be satisfied, and learn of you.

i. e. Faith, for which Hope is frequently used in Scripture, which is built upon Faith: The sence is, whereas Unbelievers, your Persecutors especially, may scoff at your hope of future Glory, as vain and groundless, and at your selves, as mad or foolish, for venturing the loss of all in this World, and exposing your selves to so many sufferings in expectation of ye know not what uncertainties in the other; do ye therefore be always ready to defend and justify your Faith against all Objectors, and to shew how reasonable your hope of Salvation is, and on how sure a Foundation it is built.

Either with meekness in relation to Men, in opposition to Passion and intemperate Zeal (your Confession of the Faith must be with Courage, but yet with a spirit of meekness and modesty) and fear or reverence in relation to God, which, where it prevails, overcomes the fierceness of Men's Spirits, and makes them speak modesty of the things of God, and give due respect to Men; Or, Fear may be set in opposition to Pride, and presumption of a Man's own Wisdom or Strength, q. d. Make Confession of your Faith humbly, with Fear and Trembling, not in confidence of your own strength, or gifts, or abilities.

Marginal references: Psal. 119.46. Act. 4.8.; Or, reverence.

16 Having a good conscience that whereas they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ .

This may be read either, 1. Indicatively, and joined (as by some it is) to the former Verse; and then the sence is, if ye be always ready to answer every one that asketh you a reason of the hope that is in you, ye shall have a good Conscience: Or, rather, 2. Imperatively (which our Translation favours) q. d. not only be ready to make Confession of your Faith; but let your Life and Practice be correspondent to it, in keeping your selves pure from Sin, and exercising your selves unto Godliness, from whence a good Conscience proceeds; here therefore the effect is put for the cause, a good Conscience for a good Life, Act. 23.1.

The sence is, that whereas they speak evil of you, as of evil-doers, your good Conversation may bear Witness for you, confute their Calumnies, and make them ashamed, when it appears that their accusations are false, and that they have nothing to charge upon you but your being followers of Christ.

i. e. That good Conversation, which ye lead as being in Christ; viz. according to his Doctrine and Example, and by the influence of his Spirit.

Marginal references: Chap. 2.12.

17 For it is better, if the will of God be so , that ye suffer for well-doing than for evil-doing.

Viz. That ye must suffer; intimating that this is an argument for their patience and submission in their Sufferings, and a ground of Comfort to them, that they are led into them by the Providence of God (nor by their own folly or rashness) and have him for a Witness and Judg both of their Cause and Deportment.

18 For Christ also hath once suffered for sins , the just for the unjust , that he might bring us to God ; being put to death in the flesh , but quickned by the Spirit .

In opposition to the legal Sacrifices which were offered from day to day, and from year to year, Heb. 7.27. and 9.25. and 10.12. and this shews, as the perfection of Christ's Sufferings, (in that they needed not be repeated) so our Conformity to him in deliverance from ours; that as Christ underwent Death (the principal part of his Sufferings) not often, but once only, and then his Glory followed; so likewise if in this Life we suffer for righteousness sake, according to Christ's example, there remains no more suffering for us, but we shall be glorified with him, 2 Tim. 2.12.

i. e. For the expiation of Sin. This is another argument for Patience under Sufferings, that Christ by his Sufferings hath taken away the guilt, and freed us from the punishment of Sin; so that our Sufferings, though they may be not only by way of Trial, but of Correction; yet are not properly penal or vindictive.

And therefore well may we who are in our selves unrighteous, be content to suffer, especially for his Cause and Truth.

i. e. Reconcile us to God, and procure for us access to him with freedom and boldness, Rom. 5.2. Eph. 3.12.

His humane Nature, frequently in Scripture called Flesh, as chap. 4.1. Iohn 1.14. and though his Soul, as being Immortal did not die, yet he suffered most grievous Torments in it, and his Body died by the real Separation of his Soul from it.

i. e. His own Godhead, Iohn 2.19. and 10.17, 18. The former Member of this Sentence speaks of the Subject of his Death, his Flesh, which was likewise the Subject of his Life in his Resurrection: this latter speaks of the efficient Cause of his Life, his own eternal Spirit.

Marginal references: Rom. 5.6. Heb. 9.26, 28.; Rom. 1.4. 2 Cor. 13.4.

19 By which also he went and preached unto the spirits in prison .

By which Spirit mentioned in the end of the former Verse, i. e. by, or in his Divine Nature, the same by which he was quickned.

Christ. This notes the Person that went and preached, as the former doth the Nature in which, and so shews that what is here spoken of the Person of Christ, is to be understood of him according to his Divine Nature.

Or, came, viz. from Heaven, by an Anthropopathy, by which Figure God is often in Scripture said to go forth, Isa. 26.21. to come down, Micha 1.3. and go down, Gen. 18.21. Exod. 3.8. which two latter places are best understood of the second Person. This therefore here notes in Christ not a change of place, but a special Operation, and Testification of his Presence.

Viz. By Noah inspired by him, that he might be a Preacher of Righteousness to warn a wicked Generation of approaching Judgment, and exhort them to Repentance.

Souls of Men departed, which are frequently called Spirits, Eccles. 12.7. Acts 7.59. Heb. 12.23.

i. e. In Hell, so it is taken, Prov. 27.20. compare with Matth. 5.25. Luke 12.58. where Prison is mentioned as a Type, or Representation of Hell; and the Syriack renders the word by Sh[illegible: 1 letter]ol, which signifies sometimes the Grave, and sometimes Hell. See the like Expression, 2 Pet. 2.4, 5. and Iude 6.

Marginal references: Chap. 4.6.

20 Which sometime were disobedient , when once the long-suffering of God waited in the days of Noah , while the ark was a preparing, † wherein few, that is, eight souls were saved by water .

Which Spirits in Prison. Quest. When were these Spirits, to whom Christ preached by Noah, in Prison? Ans. Then when Peter writ this Epistle. The Greek Participle of the Present Tense is here to be supplied, and the word thus read, preached to the Spirits, which are in Prison, viz. now at this time; and so the time of their being in Prison, is opposed to the time of their being Disobedient; their Disobedience going before their Imprisonment, q. d. they were disobedient then, they are in Prison now.

Viz. In the days of Noah, when they were upon Earth.

Would not believe what Noah told them in God's Name, nor be brought to Repentance by his Preaching.

Not always, but for a determinate time, viz. 120 years; which term being expired, there was no hope left for them that they should be spared.

i. e. God in his Patience, and long-suffering.

For the Repentance and Reformation of that rebellious Generation.

Till the 120 years were run out, and the Ark, which was a preparing for the Security of him, and his Family, were finished.

i. e. Eight Persons, Noah, and his Wife, his three Sons, and their Wives.

Either, 1. by Water, is here put for in, as Rom. 4.11. that believe, though they be not circumcised. The same Greek Preposition is used as here, and the words may be read, by, or through, or rather in Uncircumcision; for Uncircumcision was not the cause or means of their believing. See the like use of this Particle, 2 Pet. 3.5. Thus saved in the Water, is as much as notwithstanding the Water, or the Water not hindring; so 1 Tim. 2.15. saved in Child-bearing, where the same Preposition is used: Or, 2. by Water; the Water, which drowned the World, lifting up the Ark and saving Noah and his Houshold. Quest. Doth not this Place countenance the Papist's Limbus, or the place where the Souls of the Old-Testament Fathers were reserved (as they pretend) till Christ's coming in the Flesh? Answ. No: For, 1. The Spirits here mentioned were disobedient, which cannot be said of the Fathers of the Old-Testament, who were true Believers. 2. The Spirits here mentioned, are not said to be delivered out of Prison, but only that Christ by his Spirit preached to them, and to his preaching to them, their disobedience is opposed. 3. According to the Papists, Noah and his Family must be in their Limbus, whereas they are opposed to those disobedient Spirits to whom Christ is said to preach.

Marginal references: Gen. 7.7. and 8.18.

20 The like figure whereunto , even baptism, doth also now save us , (not the putting away of the filth of the flesh , but the answer of a good conscience towards God ) by the resurrection of Jesus Christ .

Gr. the Antitype. Twice this word occurs in Scripture, once Heb. 9.24. where it signifies simply a Type, or Exemplar, or Representation; and here, where it implies either the likeness or correspondence of one Type with another in signifying the same thing; so that here may be two types, the Deliverance of Noah and his Houshold in the Flood, and Baptism, whereof the former was a Type of the latter, yet so as both represent the Salvation of the Church in that as the Waters of the Flood li[illegible: 1 letter]ting up the Ark, and saving Noah's Family shut up in it, signified the Salvation of the Church: so likewise Baptism signifies the Salvation of those that are in the Church (as in an Ark) from that common Destruction which involves the rest of the World: Or, it signifies the Truth it self, as answering the Type or Figure; and thus the temporal Salvation of Noah, &c. from the Flood, in the Ark, was the Type, and the eternal Salvation of Believers by Baptism, is the Antitype, or Truth figured by it. Our Translation seems to favour the former.

i. e. The saving eight Persons by Water, q. d. the Salvation of Believers now by Baptism, answers to the Deliverance of Noah then; and so this Relative, whereunto, answers to the fore-going Sentence, as its Antecedent,

Viz. with an eternal Salvation, in answer to the temporal Deliverance of Noah by Water; and that not only as it is a Sign, but a Seal whereby the Spirit of God confirms in the Hearts of Believers the Faith of their Justification purchased by Christ's Death, and witnessed by his Resurrection, Rom. 4.25.

Not meerly the washing of the Body with Water, or the external part of Baptism, which can of it self have no further effect, than other bodily VVashings have, viz. to cleanse the Flesh. And so he answers an Objection which might be made, How Baptism can be said to save us, when so many perish who are baptized, by declaring, as follows, what it is in Baptism which is so effectual.

The Greek word here used, is several ways rendred, and so this place differently interpreted: The best Translation seems to be, either, 1. the Petition of a good Conscience, and then it notes the effect of Baptism, viz. that holy Confidence and Security wherewith a Conscience, sprinkled with the Blood of Christ, addresses it self to God in Prayer, as a Father. Thus the word is taken, Matth. 15.23. and 16.2. Rom. 10.20. Or rather, 2. the Stipulation, which by a Metonymy is taken for the Answer, Promise, or Restipulation required, and this agrees with our Translation. In Baptism there is a solemn Covenant, or mutual Agreement between God and the Party baptized, wherein God offers, applies, and seals his Grace, stipulating or requiring the Partie's acceptance of that Grace, and devoting himself to his Service; and when he out of a good Conscience doth engage, and promise this, which is to come up to the terms of Covenant, that may properly be called the Answer of a good Conscience. It seems to be an Allusion to the manner of Baptizing, where the Minister ask'd the Party to be baptized, concerning his Faith in Christ, and he accordingly answered him; Dost thou believe? I believe. Dost thou renounce the Devil, &c? I renounce. See Acts 8.37.

A Conscience purified by Faith from internal and spiritual Defilements (in opposition to putting away the filth of the Flesh) which only sincerely answers to what God requires in Baptism.

i. e. In the presence of God, with whom Conscience hath to do in Baptism, and who alone is the Judge of Conscience, and knows whether it be good and sincere, or not: Or, toward God, is to God; and then it relates to answer, and implies the Answer, or Engagement of Conscience to be made to God.

Either these words are to be joined to the Verb save, and the rest of the Verse to be read in a Parenthesis, according to our Translation, and then the sense is, That Baptism saves us by the Faith of Christ's Resurrection, or by Virtue derived from Christ's Resurrection, under which is comprehended his Death and Sufferings: or they are to be joyned to answer, supplying which is, and then without a Parenthesis, the Text runs thus, the Answer of a good Conscience, which is, by the Resurrection of Christ, and the meaning is, That the Answer of a good Conscience toward God, is by the Resurrection of Christ, as the Foundation of our believing the Promise of Forgiveness, and Free-grace, in as much as it testifies God to be fully satisfied for Sin, and Christ to have fully overcome Sin, the Devil, &c. For where this Faith is not, there can be no good Conscience, nor any sincere answering what God requires of us in Baptism: If Men do not believe the Satisfaction of Divine Justice by Christ's Death, which is evidenced by his Resurrection, they will not close with the Offers of his Grace, nor engage themselves to be the Lord's. See 1 Cor. 15.17. and this Epistle Chap. 1.3.

Marginal references: Eph. 5.26.

22. Who is gone into heaven, and is on the right hand of God, angels, and authorities, and powers , being made subject unto him.

See Rom. 8.34. Heb. 1.3. This is added as another ground of Faith, and a good Conscience,

See Rom. 8.38. Ephes. 1.20, 21. Col. 1.16. and 2.10.

Viz. by his Father, to whom this subjecting all things to Christ is elsewhere ascribed, 1 Cor. 15.27. Ephes. 1.22. Heb. 2.8.

Duties of Husbands and Wives. (a. d. 66.)

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; 2 While they behold your chaste conversation coupled with fear. 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; 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. 5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

The apostle having treated of the duties of subjects to their sovereigns, and of servants to their masters, proceeds to explain the duty of husbands and wives.

I. Lest the Christian matrons should imagine that their conversion to Christ, and their interest in all Christian privileges, exempted them from subjection to their pagan or Jewish husbands, the apostle here tells them,

1. In what the duty of wives consists.

(1.) In subjection, or an affectionate submission to the will, and obedience to the just authority, of their own husbands, which obliging conduct would be the most likely way to win those disobedient and unbelieving husbands who had rejected the word, or who attended to no other evidence of the truth of it than what they saw in the prudent, peaceable, and exemplary conversation of their wives. Learn, [1.] Every distinct relation has its particular duties, which ministers ought to preach, and the people ought to understand. [2.] A cheerful subjection, and a loving, reverential respect, are duties which Christian women owe their husbands, whether they be good or bad; these were due from Eve to Adam before the fall, and are still required, though much more difficult now than they were before, Gen. iii. 16; 1 Tim. ii. 11. [3.] Though the design of the word of the gospel is to win and gain souls to Christ Jesus, yet there are many so obstinate that they will not be won by the word. [4.] There is nothing more powerful, next to the word of God, to win people, than a good conversation, and the careful discharge of relative duties. [5.] Irreligion and infidelity do not dissolve the bonds, nor dispense with the duties, of civil relations; the wife must discharge her duty to her own husband, though he obey not the word.

(2.) In fear, or reverence to their husbands, Eph. v. 33.

(3.) In a chaste conversation, which their unbelieving husbands would accurately observe and attend to. [1.] Evil men are strict observers of the conversation of the professors of religion; their curiosity, envy, and jealousy, make them watch narrowly the ways and lives of good people. [2.] A chaste conversation, attended with due and proper respect to every one, is an excellent means to win them to the faith of the gospel and obedience to the word.

(4.) In preferring the ornaments of the mind to those of the body. [1.] He lays down a rule in regard to the dress of religious women, v. 3. Here are three sorts of ornaments forbidden: plaiting of hair, which was commonly used in those times by lewd women; wearing of gold, or ornaments made of gold, was practised by Rebecca, and Esther, and other religious women, but afterwards became the attire chiefly of harlots and wicked people; putting on of apparel, which is not absolutely forbidden, but only too much nicety and costliness in it. Learn, First, Religious people should take care that all their external behaviour be answerable to their profession of Christianity: They must be holy in all manner of conversation. Secondly, The outward adorning of the body is very often sensual and excessive; for instance, when it is immoderate, and above your degree and station in the world, when you are proud of it and puffed up with it, when you dress with design to allure and tempt others, when your apparel is too rich, curious, or superfluous, when your fashions are fantastical, imitating the levity and vanity of the worst people, and when they are immodest and wanton. The attire of a harlot can never become a chaste Christian matron. [2.] Instead of the outward adorning of the body, he directs Christian wives to put on much more excellent and beautiful ornaments, v. 4. Here note, First, The part to be adorned: The hidden man of the heart; that is, the soul; the hidden, the inner man. Take care to adorn and beautify your souls rather than your bodies. Secondly, The ornament prescribed. It must, in general, be something not corruptible, that beautifies the soul, that is, the graces and virtues of God's Holy Spirit. The ornaments of the body are destroyed by the moth, and perish in the using; but the grace of God, the longer we wear it, the brighter and better it is. More especially, the finest ornament of Christian women is a meek and quiet spirit, a tractable easy temper of mind, void of passion, pride, and immoderate anger, discovering itself in a quiet obliging behaviour towards their husbands and families. If the husband be harsh, and averse to religion (which was the case of these good wives to whom the apostle gives this direction), there is no way so likely to win him as a prudent meek behaviour. At least, a quiet spirit will make a good woman easy to herself, which, being visible to others, becomes an amiable ornament to a person in the eyes of the world. Thirdly, The excellency of it. Meekness and calmness of spirit are, in the sight of God, of great price—amiable in the sight of men, and precious in the sight of God. Learn, 1. A true Christian's chief care lies in the right ordering and commanding of his own spirit. Where the hypocrite's work ends, there the true Christian's work begins. 2. The endowments of the inner man are the chief ornaments of a Christian; but especially a composed, calm, and quiet spirit, renders either man or woman beautiful and lovely.

2. The duties of Christian wives being in their nature difficult, the apostle enforces them by the example, (1.) Of the holy women of old, who trusted in God, v. 5. "You can pretend nothing of excuse from the weakness of your sex, but what they might. They lived in old time, and had less knowledge to inform them and fewer examples to encourage them; yet in all ages they practised this duty; they were holy women, and therefore their example is obligatory; they trusted in God, and yet did not neglect their duty to man: the duties imposed upon you, of a quiet spirit and of subjection to your own husbands, are not new, but what have ever been practised by the greatest and best women in the world." (2.) Of Sara, who obeyed her husband, and followed him when he went from Ur of the Chaldeans, not knowing whither he went, and called him lord, thereby showing him reverence and acknowledging his superiority over her; and all this though she was declared a princess by God from heaven, by the change of her name, "Whose daughters you are if you imitate her in faith and good works, and do not, through fear of your husbands, either quit the truth you profess or neglect your duty to them, but readily perform it, without either fear or force, out of conscience towards God and sense of duty to them." Learn, [1.] God takes exact notice, and keeps an exact record, of the actions of all men and women in the world. [2.] The subjection of wives to their husbands is a duty which has been practised universally by holy women in all ages. [3.] The greatest honour of any man or woman lies in a humble and faithful deportment of themselves in the relation or condition in which Providence has placed them. [4.] God takes notice of the good that is in his servants, to their honour and benefit, but covers a multitude of failings; Sara's infidelity and derision are overlooked, when her virtues are celebrated. [5.] Christians ought to do their duty to one another, not out of fear, nor from force, but from a willing mind, and in obedience to the command of God. Wives should be in subjection to their churlish husbands, not from dread and amazement, but from a desire to do well and to please God.

II. The husband's duty to the wife comes next to be considered.

1. The particulars are, (1.) Cohabitation, which forbids unnecessary separation, and implies a mutual communication of goods and persons one to another, with delight and concord. (2.) Dwelling with the wife according to knowledge; not according to lust, as brutes; nor according to passion, as devils; but according to knowledge, as wise and sober men, who know the word of God and their own duty. (3.) Giving honour to the wife—giving due respect to her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.

2. The reasons are, Because she is the weaker vessel by nature and constitution, and so ought to be defended: but then the wife is, in other and higher respects, equal to her husband; they are heirs together of the grace of life, of all the blessings of this life and another, and therefore should live peaceably and quietly one with another, and, if they do not, their prayers one with another and one for another will be hindered, so that often "you will not pray at all, or, if you do, you will pray with a discomposed ruffled mind, and so without success." Learn, (1.) The weakness of the female sex is no just reason either for separation or contempt, but on the contrary it is a reason for honour and respect: Giving honour to the wife as unto the weaker vessel. (2.) There is an honour due to all who are heirs of the grace of life. (3.) All married people should take care to behave themselves so lovingly and peaceably one to another that they may not by their broils hinder the success of their prayers.

Duties towards Friends and Enemies. (a. d. 66.)

8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11 Let him eschew evil, and do good; let him seek peace, and ensue it. 12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. 13 And who is he that will harm you, if ye be followers of that which is good? 14 But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; 15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

The apostle here passes from special to more general exhortations.

I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom. xv. 5), not according to man's pleasure, but God's word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1 Cor. v. 11; 2 John 10, 11.

II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,

1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Prov. xx. 22; Luke vi. 27; Rom. xii. 17; 1 Thess. v. 15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa. lvi. 10; Zeph. iii. 3; Acts xx. 29. (2.) The laws of Christ oblige us to return blessing for railing. Matt. v. 44, "Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us. (3.) A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.

2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (v. 10): it is quoted from Ps. xxxiv. 12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.

3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (v. 12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, John iv. 31; 1 John v. 14; Heb. iv. 16. (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.

4. This patient humble behaviour of Christians is further recommended and urged from two considerations:—(1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? v. 13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do." (2.) This is the way to improve sufferings. "If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (v. 14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" (Matt. v. 10); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them." [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (v. 15); let him be your fear, and let him be your dread, Isa. viii. 12, 13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Luke xii. 4, 5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev. x. 3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world." Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.

Good Conscience and Good Conversation. (a. d. 66.)

16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. 17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

The confession of a Christian's faith cannot credibly be supported but by the two means here specified—a good conscience and a good conversation. conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation in Christ is a holy life, according to the doctrine and example of Christ. "Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil-doing." Learn, 1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used. 2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one. 3. False accusation generally turns to the accuser's shame, by discovering at last the accuser's indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith. 5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing? It is a sad condition which that person is in upon whom sin and suffering meet together at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.

Christ's Sufferings. (a. d. 66.)

18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 19 By which also he went and preached unto the spirits in prison; 20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.

Here, I. The example of Christ is proposed as an argument for patience under sufferings, the strength of which will be discerned if we consider the several points contained in the words; observe therefore, 1. Jesus Christ himself was not exempted from sufferings in this life, though he had no guilt of his own and could have declined all suffering if he had pleased. 2. The reason or meritorious cause of Christ's suffering was the sins of men: Christ suffered for sins. The sufferings of Christ were a true and proper punishment; this punishment was suffered to expiate and to make an atonement for sin; and it extends to all sin. 3. In the case of our Lord's suffering, it was the just that suffered for the unjust; he substituted himself in our room and stead, and bore our iniquities. He that knew no sin suffered instead of those that knew no righteousness. 4. The merit and perfection of Christ's sacrifice were such that for him to suffer once was enough. The legal sacrifices were repeated from day to day, and from year to year; but the sacrifice of Christ, once offered, purgeth away sin, Heb. vii. 27; ix. 26, 28; x. 10, 12, 14. 5. The blessed end or design of our Lord's sufferings was to bring us to God, to reconcile us to God, to give us access to the Father, to render us and our services acceptable, and to bring us to eternal glory, Eph. ii. 13, 18; iii. 12; Heb. x. 21, 22. 6. The issue and event of Christ's suffering, as to himself, were these, he was put to death in his human nature, but he was quickened and raised again by the Spirit. Now, if Christ was not exempted from sufferings, why should Christians expect it? If he suffered, to expiate sins, why should not we be content when our sufferings are only for trial and correction, but not for expiation? If he, though perfectly just, why should not we, who are all criminals? If he once suffered, and then entered into glory, shall not we be patient under trouble, since it will be but a little time and we shall follow him to glory? If he suffered, to bring us to God, shall not we submit to difficulties, since they are of so much use to quicken us in our return to God, and in the performance of our duty to him?

II. The apostle passes from the example of Christ to that of the old world, and sets before the Jews, to whom he wrote, the different event of those who believed and obeyed Christ preaching by Noah, from those that continued disobedient and unbelieving, intimating to the Jews that they were under a like sentence. God would not wait much longer upon them. They had now an offer of mercy; those that accepted of it should be saved, but those who rejected Christ and the gospel should be as certainly destroyed as ever the disobedient in the times of Noah were.

1. For the explication of this we may notice, (1.) The preacher—Christ Jesus, who has interested himself in the affairs of the church and of the world ever since he was first promised to Adam, Gen. iii. 15. He went, not by a local motion, but by special operation, as God is frequently said to move, Gen. xi. 5; Hos. v. 15; Mic. i. 3. He went and preached, by his Spirit striving with them, and inspiring and enabling Enoch and Noah to plead with them, and preach righteousness to them, as 2 Pet. ii. 5. (2.) The hearers. Because they were dead and disembodied when the apostle speaks of them, therefore he properly calls them spirits now in prison; not that they were in prison when Christ preached to them, as the vulgar Latin translation and the popish expositors pretend. (3.) The sin of these people: They were disobedient, that is, rebellious, unpersuadable, and unbelieving, as the word signifies; this their sin is aggravated from the patience and long-suffering of God (which once waited upon them for 120 years together), while Noah was preparing the ark, and by that, as well as by his preaching, giving them fair warning of what was coming upon them. (4.) The event of all: Their bodies were drowned, and their spirits cast into hell, which is called a prison (Matt. v. 25; 2 Pet. ii. 4, 5); but Noah and his family, who believed and were obedient, were saved in the ark.

2. From the whole we learn that, (1.) God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment. (2.) Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain. (3.) The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, whence there is no redemption. (4.) The way of the most is neither the best, the wisest, nor the safest way to follow: better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.

Christian Baptism. (a. d. 66.)

21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

Noah's salvation in the ark upon the water prefigured the salvation of all good Christians in the church by baptism; that temporal salvation by the ark was a type, the antitype whereunto is the eternal salvation of believers by baptism, to prevent mistakes about which the apostle,

I. Declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but it is that baptism wherein there is a faithful answer or restipulation of a resolved good conscience, engaging to believe in, and be entirely devoted to, God, the Father, Son, and Holy Ghost, renouncing at the same time the flesh, the world, and the devil. The baptismal covenant, made and kept, will certainly save us. Washing is the visible sign; this is the thing signified.

II. The apostle shows that the efficacy of baptism to salvation depends not upon the work done, but upon the resurrection of Christ, which supposes his death, and is the foundation of our faith and hope, to which we are rendered conformable by dying to sin, and rising again to holiness and newness of life. Learn, 1. The sacrament of baptism, rightly received, is a means and a pledge of salvation. Baptism now saveth us. God is pleased to convey his blessings to us in and by his ordinances, Acts ii. 38; xxii. 16. 2. The external participation of baptism will save no man without an answerable good conscience and conversation. There must be the answer of a good conscience towards God.—Obj. Infants cannot make such an answer, and therefore ought not to be baptized.—Answer, the true circumcision was that of the heart and of the spirit (Rom. ii. 29), which children were no more capable of then than our infants are capable of making this answer now; yet they were allowed circumcision at eight days old. The infants of the Christian church therefore may be admitted to the ordinance with as much reason as the infants of the Jewish, unless they are barred from it by some express prohibition of Christ.

III. The apostle, having mentioned the death and resurrection of Christ, proceeds to speak of his ascension, and sitting at the right hand of the Father, as a subject fit to be considered by these believers for their comfort in their suffering condition, v. 22. If the advancement of Christ was so glorious after his deep humiliation, let not his followers despair, but expect that after these short distresses they shall be advanced to transcendent joy and glory. Learn, 1. Jesus Christ, after he had finished his labours and his sufferings upon earth, ascended triumphantly into heaven, of which see Acts i. 9-11; Mark xvi. 19. He went to heaven to receive his own acquired crown and glory (John xvii. 5), to finish that part of his mediatorial work which could not be done on earth, and make intercession for his people, to demonstrate the fulness of his satisfaction, to take possession of heaven for his people, to prepare mansions for them, and to send down the Comforter, which was to be the first-fruits of his intercession, John xvi. 7. 2. Upon his ascension into heaven, Christ is enthroned at the right hand of the Father. His being said to sit there imports absolute rest and cessation from all further troubles and sufferings, and an advancement to the highest personal dignity and sovereign power. 3. Angels, authorities, and powers, are all made subject to Christ Jesus: all power in heaven and earth, to command, to give law, issue orders, and pronounce a final sentence, is committed to Jesus, God-man, which his enemies will find to their everlasting sorrow and confusion, but his servants to their eternal joy and satisfaction.

CHAP. III. Verſe 1. Be in ſubjection to your husbands]

YEt with a limitation: Subject the wife muſt be to her huſbands lawfull commands and reſtraints. It is too much that Plutarch laies as a law of wedlock on the wife, to acknowledge and worſhip the ſame gods, and none elſe, but thoſe whom her husband doth.

Be Wonne by the converſation] i. e. Be prepared for converſion; as Auſtins father and himſelf were, by the piety of his mother Monica.

Verſe 2. [non-Latin text not transcribed]. Whiles they behold] Curiouſly pry into. Carnall men watch the carriages of profeſſours, and ſpend many thoughts about them.

Your chaste converſation] When Livia the Empreſſe was asked, how ſhe had got ſuch a power over her husband that ſhe could doe any thing with him? She anſwered, Multâ modestiâ, by my much modeſty. A prudent wife commands her husband, by obeying.D[illegible: 1 letter]o. in Auguſt.

Verſe 3. Whoſe adorning] Mundus muliebris. See Iſa. 3.18. where the Prophet as punctually inveighs againſt this noble vanity, as if he had viewed the Ladies wardrobes in Jeruſalem.

Let it not be that outward] Veſtium curioſitas, deformitatis mentium & morum indicium est, ſaith Bernard. Exceſſive neatneſſe is a ſign of inward naſtineſſe. It was a true ſaying of wiſe Cato, Cultus magna cura, magna eſt virtutis incuria. They are never good that ſtrive to be ſo over-fine. Superfluous apparel ſaith Cyprian, is worſe then whoredome.

Verſe 4. But let it be the hidden] Veſtite vos ſerico pietatis, byſſino ſanctitatis, purpur â pudicitia, Talitèr pigmentata Deum habebitis amatorem. It is Tertullians counſel to young women,Lib. de cult ſoe[illegible: 2 letters]; Cloth your ſelves, ſaith he, with the ſilk of piety, with the ſattin of ſanctity, with the purple of modeſty: So ſhall you have God himſelf to be your ſutor.

In that Which is not corruptible] Or, In the incoruption of a meek a quiet spirit, &c. a garment that will never be the worſe for wearing, but the better.

Of great price] God makes great reckoning of a quiet minde, becauſe it is like himſelf. He promiſeth earth to the meek, and heaven to the incorrupt or ſincere, and pure in heart.

Verſe 5. Who truſted in God] And therefore would not by unlawfull means ſeek to get or keep their husbands love and favour; but truſted God for that. So Hezekiah truſted in God, and pulled down the brazen ſerpent, 2 King. 18.4, 5. oppoſing his preſence to all peril.

Verſe 6. Calling him Lord] See here, how in a great heap of ſin, God can finde out his own, and accept of it. There was no good word in all the whole ſentence, but this, that ſhe called her husband, Lord. God is pleaſed to ſingle out this, and let it as a precious diamond in a gold ring, to Sarah's eternall commendation.

And are not afraid, &c.] Fear they muſt, verſ. 2. and yet they muſt not. Fear God, but not their husbands undeſerved checks or threats for obeying God. One fear muſt expell another, as one fire drives out another.

Verſe 7. Likewiſe ye] Officium aſcendit, amor deſcendit.

According to knowledge] Where ſhould w[illegible: 2 letters]dome be but in the head? This muſt be ſhewed, Ʋxoris vitium out tollendo, aut tolerando, ſaid Varro, either by curing, or at leaſt covering his wives weakneſſes.

As unto the Weaker veſſel] Glaſſes are to be tenderly handled: a ſmall knack ſoon breaks them. So here. Viperavirus ob venerationem unptiarum evomit, ſaith Baſil. The Viper, for the honour of coupling with his mate,Et tu duritiom animi, ſu ferila tem, tu c[illegible: 2 letters]le[illegible: 2 letters] tatem ab untouls revereatiam non depo [illegible: 1 letter]s? caſts up his poiſon: and wilt not thou for the honour of marriage, caſt away thy harſhneſſe, roughneſſe, cruelty to a conſort?

As being heirs] Souls have no ſexes, Gal. 3.28.

That your praiers be not hindered] Iſaac praied in the preſence of his wife. This courſe of praying together, apart from others, being taken up by married couples, will much encreaſe and ſpiritualize their affection one to another. But jarring will make them leave praying, or praying leave jarring.

Verſe 8. [non-Latin text not transcribed]. Be courteous] Gr. Friendly-minded, ready to any good office.

Verſe 9. Or railing, for railing] Convitium convitio regerere, quid aliud est quam lutum luto purgare? ſaith one. To render railing for railing, is to thinke to waſh off dirt with dirt.

That ye ſhould inherit a bleſſing] Bleſſings by words, [non-Latin text not transcribed]. properly. They that will ſpeak good words to men, ſhall hear good words from God: they ſhall have his good word for them in all places, and in the hearts of their greateſt enemies, as Jacob and Job had.

Verſe 10. Love life] Man is [non-Latin text not transcribed], a creature that loves life, ſaith Ariſtotle. Who is the man that willeth life? ſaith David, Pſal. 34 12. And hereunto every man will be ready to anſwer, Ego, I doe, as Auſtin obſerveth. But when the condition ſhall be added, Cohibe linguam, &c. Refrain thy tongue, &c. then, ſaith he, ſcarce any will appear, or accept the motion.

And ſee good daies] That is, Proſperous and peaceable daies: for all the daies of the afflicted are evil, Prov. 15.15. a joyleſſe life is no life. Rebecca was weary of her life, and ſo was Eliah when he ſat under the Juniper. Multi etiam magni viri ſab Elia Juniper[illegible: 1 letter] ſedent: It is many a good mans caſe.

Verſe 11. Seek peace, and enſue it] A contentious man never wants woe: Ʋt habeas quietum tempus perde aliquid, was a Proverb at Carthage, as Auſtin relates it: Et concedamus de jure ut careamus lite. For a quiet life let a man part with his right ſometimes.

Verſe 12. His ears are open unto, &c.] Gr. His ears are unto their praiers, q[illegible: 1 letter]d. though their praiers are ſo faint that they cannot come up to God, God will come down to them. He can feel breath, when no voice can be heard, Lam. 3.56. Fletu ſapè agitur non affatu.

Verſe 13. And who is he that will, &c.] Naturall conſcience cannot but doe homage to the image of God, ſtamped upon the natures and works of the godly, as we ſee in the carriage of Nebuchadnezzar and Darius toward Daniel. M. Bolton. I have known ſome (ſaith a grave Divine) the firſt occaſion of whoſe converſion was the obſervation of their ſtoutneſſe under wronge and oppreſſions, whom they have purpoſely perſecuted with extreameſt hate and malice.

Verſe 14. But and if ye ſuffer] q. d. Say you meet with ſuch unreaſonable men made up of meer incongruities and abſurdities,2 Theſſ. 3.3. that will harm you for well-doing, yet you ſhall be no looſers.

Verſe 15. Sanct fie the Lord God] Conſider and conceive of him, as he ſtands deſcribed in the Scriptures, and as related to his people: reſting upon his power and love, for ſafety here, and ſalvation hereafter.

Ready alwaies to give an anſwer] Gr. To make apology, a bold and wiſe profeſſion of the truth, with due obſervation of juſt circumſtances. To diſſemble is ever a fault: but not to profeſſe, is then only a fault, when a man is ſilent, Intempestivè & loco minimè idoneo, at an unfit time and place. Let me be counted and called proud, or any thing, Modò impij ſilentij non arguar, ſaid Luther, ſo I be not guilty of a ſinfull ſilence.

A reaſon of the hope] Not every trifling queſtion, or malicious cavil. Chriſt anſwered the Governour not a word to ſome things, and yet he Witneſſed a good confeſſion before Pontius Pilate, 1 Tim. 6.13.

With meekneſſe and fear] Leſt you ſhould diſhonour a good cauſe by an ill carriage.

Verſe 16. Having a good conſcience] Which you cannot have, if you deny or but diſſemble the truth. George Marſh the Martyr being examined before the Earl of Darby, kept himſelf cloſe in the point of the Sacrament. But after his departure, thus he writes. I departed much more troubled in my ſpirit then before, becauſe I had not with more boldneſſe confeſſed Chriſt;Act. and Mon fol. 1419. but in ſuch ſort as mine adverſaries thereby thought they ſhould prevail againſt me; whereat I was much grieved: for hitherto I went [illegible: 1 word], as much as in me lay, to rid my ſelf out of their hands, if by [illegible: 1 span] without open denying of Chriſt and his Word, that co[illegible: 4 letters]ed [illegible: 1 letter]e, &c.

[illegible: 1 word]-doers] Malefactours not Martyrs.

[illegible: 1 letter]he[illegible: 1 letter] may be aſhamed that falſly accuſe] This is an excellent [illegible: 1 word] ſtopping an open mouth. Oh theſe reall apologies are very [illegible: 1 letter]owerfull. Thus did the Primitive Chriſtians plead for themſelves, Non aliundè noſcibiles quam de emendation[illegible: 1 letter] vitiorum pristinorum, ſaith Tertullian, known from all others by their reformed lives. Thus did thoſe old Proteſtants the Waldenſes, In moribi[illegible: 1 letter] ſunt compoſiti & modesti, &c. ſaid that Popiſh Inquiſitour their profeſſed adverſary. Their doctrine, ſaid he, is naught, but their lives are unblameable. The mans life (ſaith Eraſmus concerning Luther) is approved of all men: his verieſt adverſaries cannot accuſe him for any thing in point of practice. Lewis King of France, Necho[illegible: 1 letter]es reperia[illegible: 2 letters] quod calumnien[illegible: 1 letter]u[illegible: 1 letter]. having received certain complaints againſt the Proteſtants of Merindoll and Chabriers, ſent certain to enquire into the buſineſſe,Anno Dom. 1513. and hearing what they related to him, he ſwore a great oath that they were better men then either himſelf was, or any other of his ſubjects.

Verſe 17. That ye ſuffer for well-doing] The cauſe, and not the pain makes the Martyr. Together with the Lord Cromwell was beheaded (in Henry the eighths time) Speeds Chron the Lord Hungerford, neither ſo Chriſtianly ſuffering, nor ſo quietly dying for his offence committed againſt nature. What a ſad thing was that related by Euſebius, that the cruell perſecution under Diocletian was occaſioned chiefly by the petulancy, pride, and contentions of the Paſtours and Biſhops: which gave occaſion to the tyrant to think that Chriſtian religion was no better then a wretched deviſe of wicked men.

Verſe 18. That he might bring us] To reconcile and bring men again to God, was the main end of Chriſts coming and ſuffering. This is the wonderment of Angels, torment of devils, &c.

Verſe 19. He went and preached] Righteouſneſſe, i. e. Repentance, 2 Pet. 2.5. and the faith of the Goſpel, 1 Pet. 4.6. whereby ſome of thoſe many that periſhed in the waters, arrived at heaven. Nunquam ſerò ſi ſeriò. Chriſt went to them as an Embaſſadour ſent by his Father, and ſpake to their hearts.

Verſe 20. Which ſometimes were diſobedient.] Gr. Vnperſwadable, uncounſellable. They jeared where they ſhould have feared, and thought Noah no wiſer then the Prior of St Bartholomews in London, Holinſhead. who upon a vain prediction of an idle Aſtrologer, went and built him an houſe at Harrow on the hill, to ſecure himſelf from a ſuppoſed floud, fore-told by that Aſtrologer.

Verſe 21. Baptiſme doth alſo now ſave] It is of permanent uſe; and effectuall to ſeal up ſalvation whenſoever a man believes and repents. Hence we are once baptized for all. See Epheſ. 5.26. Tit. 3.5. The Popes decrees ſay, That Confirmation is of more value then Baptiſme, and gives the holy Ghoſt more plentifully and effectually.

Not the putting away] That none bear himſelf bold upon his Chriſtendome: Unregenerate Iſrael is to God as Ethiopia, Amos 9.7. A man may goe to hell with baptiſmall water on his face.

But the anſwer] The Stipulation, or confident interrogation, [non-Latin text not transcribed]. ſuch as is that of the Apoſtle, Rom. 8.33, 34, 35. and of Jeremy pleading with God, Chap. 12.1, and reaſoning the cauſe with him. David from his circumciſion promiſed himſelf victory over that uncircumciſed Philiſtim, ſo may we from our baptiſme, againſt all ſpirituall wickedneſſes.

Verſe 22. Angels and authorities] Pſal. 68.17. The word rendered Angels ſignifieth Seconds, as being ſecond to Chriſt, or next to him. See Dan. 10.13.

Likewise, ye wives, be in subjection to your own husbands. On the duty here enjoined, 1Cor 11:3, seq.; Eph 5:22.

That, if any obey not the word. The word of God; the gospel. That is, if any wives have husbands who are not true Christians. This would be likely to occur when the gospel was first preached, as it does now, by the fact that wives might be converted, though their husbands were not. It cannot be inferred from this, that after they themselves had become Christians they had married unbelieving husbands. The term "word" here refers particularly to the gospel as preached; and the idea is, that if they were regardless of that gospel when preached--if they would not attend on preaching, or if they were unaffected by it, or if they openly rejected it, there might be hope still that they would be converted by the Christian influence of a wife at home. In such cases, a duty of special importance devolves on the wife.

They also may without the word be won. In some other way than by preaching. This does not mean that they would be converted independently of the influence of truth--for truth is always the instrument of conversion, (Jas 1:18, Jn 17:17;) but that it was to be by another influence than preaching.

By the conversation of the wives. By the conduct or deportment of their wives. Php 1:27. The word conversation, in the Scriptures, is never confined, as it is now with us, to oral discourse, but denotes conduct in general. It includes indeed "conversation" as the word is now used, but it embraces also much more--including everything that we do. The meaning here is, that the habitual deportment of the wife was to be such as to show the reality and power of religion; to show that it had such influence on her temper, her words, her whole deportment, as to demonstrate that it was from God.

(a) "be in subjection" Eph 5:22 (*) "subjection" "Be subject" (+) "conversation" "Behaviour"

While they behold your chaste conversation. Your pure conduct. The word chaste here (αγνην) refers to purity of conduct in all respects, and not merely to chastity properly so called. It includes that, but it also embraces much more. The conduct of the wife is to be in all respects pure; and this is to be the grand instrumentality in the conversion of her husband. A wife may be strictly chaste, and yet there may be many other things in her conduct and temper which would mar the beauty of her piety, and prevent any happy influence on the mind of her husband.

Coupled with fear. The word fear, in this place, may refer either to the fear of God, or to a proper respect and reverence for their husbands, Eph 5:33. The trait of character which is referred to is that of proper respect and reverence in all the relations which she sustained, as opposed to a trifling and frivolous mind. Leighton suggests that the word fear here relates particularly to the other duty enjoined--that of chaste conversation--"fearing the least stain of chastity, or the very appearance of anything not suiting with it. It is a delicate, timorous grace, afraid of the least air, or shadow of anything that hath but a resemblance of wronging it, in carriage, or speech, or apparel."

(+) "conversation" "behaviour" (++) "fear" "reverence"

Whose adorning. Whose ornament. The apostle refers here to a propensity which exists in the heart of woman to seek that which would be esteemed ornamental, or that which will appear well in the sight of others, and commend us to them. The desire of this is laid deep in human nature, and therefore, when properly regulated, is not wrong. The only question is, what is the true and appropriate Ornament? What should be primarily sought as the right kind of adorning? The apostle does not condemn true ornament, nor does he condemn the desire to appear in such a way as to secure the esteem of others. God does not condemn real ornament The universe is full of it. The colours of the clouds and of the rainbow; the varied hues of flowers; the plumage of birds, and the covering of many of the animals of the forest; the green grass; the variety of hill and dale; the beauty of the human complexion, the ruddy cheek, and the sparkling eye, are all of the nature of ornament. They are something superadded to what would be merely useful, to make them appear well. Few or none of these things are absolutely necessary to the things to which they are attached; for the eye could see without the various tints of beauty that are drawn upon it, and the lips and the cheeks could perform their functions without their beautiful tints, and the vegetable world could exist without the variegated colours that are painted on it; but God meant that this should be a beautiful world; that it should appear well; that there should be something more than mere utility. The true notion of ornament or adorning, is that which will make any person or thing appear well, or beautiful, to others; and the apostle does not prohibit that which would have this effect in the wife. The grand thing which she was to seek, was not that which is merely external, but that which is internal, and which God regards as of so great value.

Let it not be that outward adorning. Let not this be the main or principal thing; let not her heart be set on this. The apostle does not say that she should wholly neglect her personal appearance, for she has no more right to be offensive to her husband by neglecting her personal appearance, than by a finical attention to it. Religion promotes neatness, and cleanliness, and a proper attention to our external appearance according to our circumstances in life, as certainly as it does to the internal virtue of the soul. On this whole passage, 1Timm 2:9, 1Timm 2:10.

Of plaiting the hair. 1Timm 2:9; Comp. Isa 3:24. Great attention is paid to this in the East, and it is to this that the apostle here refers. "The women in the eastern countries," says Dr. Shaw, (Travels, p. 294,) "affect to have their hair hang down to the ground, which they collect into one lock, upon the hinder part of the head, binding and plaiting it about with ribbons. Above this, or on the top of their heads, persons of better fashion wear flexible plates of gold or silver, variously cut through, and engraved in imitation of lace." We are not to suppose that a mere braiding or plaiting of the hair is improper, for there may be no more simple or convenient way of disposing of it. But the allusion here is to the excessive care which then prevailed, and especially to their setting the heart on such ornaments rather than on the adorning which is internal. It may not be easy to fix the exact limit of propriety about the method of arranging the hair, or about any other ornament; but those whose hearts are right, generally have little difficulty on the subject. Every ornament of the body, however beautiful, is soon to be laid aside; the adorning of the soul will endure for ever.

And of wearing of gold. The gold here particularly referred to is probably that which was interwoven in the hair, and which was a common female ornament in ancient times. Thus Virgil says, erines nodantur in aurum. And again, erinera implieat auro. See Homer, II., B. 872; Herod. i. 82; and Thucyd. i. 6. The wearing of gold in the hair, however, was more common among women of loose morals than among virtuous females.--Pollux iv. 153. It cannot be supposed that all wearing of gold about the person is wrong, for there is nothing evil in gold itself, and there may be some articles connected with apparel made of gold that may in no manner draw off the affections from higher things, and may do nothing to endanger piety. The meaning is, that such ornaments should not be sought; that Christians should be in no way distinguished for them; that they should not engross the time and attention; that Christians should so dress as to show that their minds are occupied with nobler objects, and that in their apparel they should be models of neatness, economy, and plainness. If it should be said that this expression teaches that it is wrong to wear gold at all, it may be replied that on the same principle it would follow that the next clause teaches that it is wrong to put on apparel at all. There is really no difficulty in such expressions. We are to dress decently, and in the manner that will attract least attention, and we are to show that our hearts are interested supremely in more important things than in outward adorning.

Or of putting on of apparel. That is, this is not to be the ornament which we principally seek, or for which we are distinguished. We are to desire a richer and more permanent adorning--that of the heart.

(b) "let it not" 1Timm 2:9,10

But let it be the hidden man of the heart. This expression is substantially the same as that of Paul in Rom 7:22, "the inward man." Rom 7:22. The word "hidden" here means that which is concealed; that which is not made apparent by the dress, or by ornament. It lies within, pertaining to the affections of the soul.

In that which is not corruptible. Properly, "in the incorruptible ornament of a meek and quiet spirit." This is said to be incorruptible in contradistinction to gold and apparel. They will decay; but the internal ornament is ever enduring. The sense is, that whatever pertains to outward decoration, however beautiful and costly, is fading; but that which pertains to the soul is enduring. As the soul is immortal, so all that tends to adorn that will be immortal too; as the body is mortal, so all with which it can be invested is decaying, and will soon be destroyed.

The ornament of a meek and quiet spirit. Of a calm temper; a contented mind; a heart free from passion, pride, envy, and irritability; a soul not subject to the agitations and vexations of those who live for fashion, and who seek to be distinguished for external adorning. The connexion here shows that the apostle refers to this, not only as that which would be of great price in the sight of God, but as that which would tend to secure the affection of their husbands, and win them to embrace the true religion, (1Pet 3:1,2;) and, in order to this, he recommends them, instead of seeking external ornaments, to seek those of the mind and of the heart, as more agreeable to their husbands; as better adapted to win their hearts to religion; as that which would be most permanently proved. In regard to this point we may observe,

(1.) that there are, undoubtedly, some husbands who are pleased with excessive ornaments in their wives, and who take a pleasure in seeing them decorated with gold, and pearls, and costly array.

(2.) That all are pleased and gratified with a suitable attention to personal appearance on the part of their wives. It is as much the duty of a wife to be cleanly in her person, and neat in her habits, in the presence of her husband, as in the presence of strangers; and no wife can hope to secure the permanent affection of her husband who is not attentive to her personal appearance in her own family; especially if, while careless of her personal appearance in the presence of her husband, she makes it a point to appear gaily dressed before others, Yet

(3.) the decoration of the body is not all, nor is it the principal thing which a husband desires. He desires primarily in his wife the more permanent adorning which pertains to the heart. Let it be remembered,

(a.) that a large part of the ornaments on which females value themselves are lost to a great extent on the other sex. Many a man cannot tell the difference between diamonds: and cut-glass, or paste in the form of diamonds; and few are such connoisseurs in the matter of female ornaments as to appreciate at all the difference in the quality or colour of silks, and shawls, and laces, which might appear so important to a female eye. The fact is, that those personal ornaments which to females appear of so much value, are much less regarded and prized by men than they often suppose. It is a rare thing that a man is so thoroughly skilled in the knowledge of the distinctions that pertain to fashions, as to appreciate that on which the heart of a female often so much prides itself; and it is no great credit to him if he can do this. His time usually, unless he is a draper or a jeweller, might have been much better employed than in making those acquisitions which are needful to qualify him to appreciate and admire the peculiarities of gay female apparel.

(b.) But a man has a real interest in what constitutes the ornaments of the heart. His happiness, in his intercourse with his wife, depends on these. He knows what is denoted by a kind temper; by gentle words; by a placid brow; by a modest and patient spirit; by a heart that is calm in trouble, and that is affectionate and pure; by freedom from irritability, fretfulness, and impatience; and he can fully appreciate the value of these things. No professional skill is necessary to qualify him to see their worth; and no acquired tact in discrimination is requisite to enable him to estimate them according to their full value. A wife, therefore, if she would permanently please her husband, should seek the adorning of the soul rather than the body; the ornament of the heart, rather than gold and jewels. The one can never be a substitute for the other; and whatever outward decorations she may have, unless she have a gentleness of spirit, a calmness of temper, a benevolence and purity of soul, and a cultivation of mind that her husband can love, she cannot calculate on his permanent affection.

Which is in the sight of God of great price. Of great value; that being of great value for which a large price is paid. He has shown his sense of its value

(a.) by commending it so often in his word;

(b.) by making religion to consist so much in it rather than in high intellectual endowments, learning, skill in the arts, and valour; and

(c.) by the character of his Son, the Lord Jesus, in whom this was so prominent a characteristic. Sentiments not unlike what is here stated by the apostle, occur not unfrequently in heathen classic writers. There are some remarkable passages in Plutarch, strongly resembling it:--"An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet, but those things which are an evident proof of gravity, regularity, and modesty."--Conjugalia Praecept., c. xxvi. The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress. "My ornament," said the wife of Phocion, "is my husband, now for the twentieth year general of the Athenians."--Plutarch's Life of Phocion. 'The Sicilian tyrant sent to the daughters of Lysander garments and tissues of great value, but Lysander refused them, saying, "These ornaments will rather put my daughters out of countenance than adorn them.'"--Plutarch. So in the fragments of Naumachius, as quoted by Benson, there is a precept much like this "Be not too fond of gold, neither wear purple hyacinth about your neck, or the green jasper, of which foolish persons are proud. Do not covet such vain ornaments, neither view yourself too often in the glass, nor twist your hair into a multitude of curls," etc.

(a) "heart" Ps 45:13, Rom 2:29 (b) "meek and quiet" Ps 25:9, 149:4, Mt 5:5

For after this manner, in the old time. The allusion here is particularly to the times of the patriarchs, and the object of the apostle is to state another reason why they should seek that kind of ornament which he had been commending. The reason is, that this characterised the pious and honoured females of ancient times--those females who had been most commended of God, and who were most worthy to be remembered on earth.

Who trusted in God. Greek, "Who hoped in God;" that is, who were truly pious. They were characterised by simple trust or hope in God, rather than by a fondness for external adorning.

Adorned themselves. To wit, with a meek and quiet spirit, manifested particularly by the respect evinced for their husbands.

Being in subjection unto their own husbands. This was evidently a characteristic of the early periods of the world; and piety was understood to consist much in proper respect for others, according to the relations sustained towards them.

(*) "unto" "subject to"

Even as Sara obeyed Abraham. Sarah was one of the most distinguished of the wives of the patriarchs, and her case is referred to as furnishing one of the best illustrations of the duty to which the apostle refers. Nothing is said, in the brief records of her life, of any passion for outward adorning; much is said of her kindness to her husband, and her respect for him. Comp. Gen 12:5, 18:6.

Calling him lord. See Gen 18:12. It was probably inferred from this instance, by the apostle, and not without reason, that Sarah habitually used this respectful appellation, acknowledging by it that he was her superior, and that he had a right to rule in his own house. The word lord has the elementary idea of ruling, and this is the sense here--that she acknowledged that he had a right to direct the affairs of his household, and that it was her duty to be in subjection to him as the head of the family. In what respects this is a duty, may be seen by consulting Eph 5:22. Among the Romans, it was quite common for wives to use the appellation lord, (dominus,) when speaking of their husbands. The same custom also prevailed among the Greeks, See Grotius, in loc. This passage does not prove that the term lord should be the particular appellation by which Christian wives should address their husbands now, but it proves that there should be the same respect and deference which was implied by its use in patriarchal times The welfare of society, and the happiness of individuals, are not diminished by showing proper respect for all classes of persons in the various relations of life.

Whose daughters ye are. That is, you will be worthy to be regarded as her daughters, if you manifest the same spirit that she did. The margin here, as the Greek, is children. The sense is, that if they demeaned themselves correctly in the relation of wives, it would be proper to look upon her as their mother, and to feel that they were not unworthy to be regarded as her daughters.

As long as ye do well. In respect to the particular matter under consideration.

And are not afraid with any amazement. This passage has been supposed variously understood. Some have that this is suggested as an argument to persuade them to do well, from the consideration that by so doing they would be preserved from those alarms and terrors which a contest with superior power might bring with it, and which would prove as injurious to their peace as to their character. Rosenmuller explains it, "If ye do well, terrified by no threats of unbelieving husbands, if they should undertake to compel you to deny the Christian faith." Doddridge supposes that it means that they were to preserve their peace and fortitude in any time of danger, so as not to act out of character, through amazement or danger. Calvin, Benson, and Bloomfield understand it of that firmness and intrepidity of character which would be necessary to support their religious independence, when united with heathen husbands; meaning that they were not to be deterred from doing their duty by any threats or terrors, either of their unbelieving husbands, or of their enemies and persecutors. Dr. Clarke supposes that it means that if they did well, they would live under no dread of being detected in improprieties of life, or being found out in their infidelities to their husbands, as those must always be who are unfaithful to their marriage vows. The word rendered amazement (πτοησις) does not elsewhere occur in the New Testament. It means terror, trepidation, fear; and the literal translation of the Greek is, "not fearing any fear." It seems to me that the following: may express the sense of the passage:

(1.) There is undoubtedly an allusion to the character of Sarah, and the object of the apostle is to induce them to follow her example.

(2.) The thing in Sarah which he would exhort them to imitate, was her pure and upright life, her faithful discharge of her duties as a woman fearing God. This she did constantly wherever she was, regardless of consequences. Among friends and strangers, at home and abroad, she was distinguished for doing well. Such was her character, such her fidelity to her husband and her God, such her firm integrity and benevolence, that she at all times lived to do good, and would have done it, unawed by terror, undeterred by threats. To whatever trial her piety was exposed, it bore the trial; and such was her strength of virtue, that it was certain her integrity would be firm by whatever consequences she might have been threatened for her adherence to her principles.

(3.) They were to imitate her in this, and were thus to show that they were worthy to be regarded as her daughters. They were to do well; to be faithful to their husbands; to be firm in their principles; to adhere steadfastly to what was true and good, whatever trials they might pass through, however much they might be threatened with persecution, or however any might attempt to deter them from the performance of their duty. Thus, by a life of Christian fidelity, unawed by fear from any quarter, they would show that they were imbued with the same principles of unbending virtue which characterised the wife of the father of the faithful, and that they were not unworthy to be regarded as her daughters.

(c) "whose" Gen 18:12 (1) "daughters" "children" (*) "amazement" "terror"

Likewise, ye husbands. On the general duty of husbands, Eph 5:25, seq.

Dwell with them. That is, "Let your manner of living with them be that which is immediately specified.

According to knowledge. In accordance with an intelligent view of the nature of the relation; or, as becomes those who have been instructed in the duties of this relation according to the gospel. The meaning evidently is, that they should seek to obtain just views of what Christianity enjoins in regard to this relation, and that they should allow those intelligent views to control them in all their intercourse with their wives.

Giving honour unto the wife. It was an important advance made in society when the Christian religion gave such a direction as this, for everywhere among the heathen, and under all false systems of religion, woman has been regarded as worthy of little honour or respect. She has been considered as a slave, or as a mere instrument to gratify the passions of man. It is one of the elementary doctrines of Christianity, however, that woman is to be treated with respect; and one of the first and most marked effects of religion on society is to elevate the wife to a condition in which she will be worthy of esteem. The particular reasons for the honour which husbands are directed to show to their wives, here specified, are two: she is to be treated with special kindness as being more feeble than man, and as having a claim therefore to delicate attention; and she is to be honoured as the equal heir of the grace of life. Doddridge, Clarke, and some others, suppose that the word honour here refers to maintenance or support; and that the command is, that the husband is to provide for his wife so that she may not want. But it seems to me that the word is to be understood here in its more usual signification, and that it inculcates a higher duty than that of merely providing for the temporal wants of the wife, and strikes at a deeper evil than a mere neglect of meeting her temporal necessities. The reasons assigned for doing this seem to imply it,

As unto the weaker vessel. It is not uncommon in the Scriptures to compare the body to a vessel, (Comp. 1Thes 4:4,) and thence the comparison is extended to the whole person. This is done either because the body is frail and feeble, like an earthen vessel easily broken; or because it is that in which the soul is lodged; or because, in accordance with a frequent use of the word, (see below,) the body is the instrument by which the soul accomplishes its purposes, or is the helper of the soul. Comp. Acts 9:15, Rom 9:22,23, 2Cor 4:7. In the later Hebrew usage it was common to apply the term vessel (Heb. , Gr. σκευος) to a wife, as is done here. See Schoettgen, Hor. Heb. p. 827. Expressions similar to this, in regard to the comparative feebleness of woman, occur frequently in the classic writers. See Wetstein in loc. The reasons why the term vessel was given to a wife, are not very apparent. A not unfrequent sense of the word used here (σκευος) in the Greek Classics was that of an instrument; a helper; one who was employed by another to accomplish anything, or to aid him, (Passow) and it seems probable that this was the reason why the term was given to the wife. Comp. Gen 2:18. The reason here assigned for the honour that was to be shown to the wife is, that she is "the weaker vessel." By this it is not necessarily meant that she is of feebler capacity, or inferior mental endowments, but that she is more tender and delicate; more subject to infirmities and weaknesses; less capable of enduring fatigue and toil; less adapted to the rough and stormy scenes of life. As such, she should be regarded and treated with special kindness and attention. This is a reason, the force of which all can see and appreciate. So we feel toward a sister; so we feel toward a beloved child, if he is of feeble frame and delicate constitution; and so every man should feel in relation to his wife. She may have mental endowments equal to his own; she may have moral qualities in every way superior to his; but the God of nature has made her with a more delicate frame, a more fragile structure, and with a body subject to many infirmities to which the more hardy frame of man is a stranger.

And as being heirs together of the grace of life. The grace that is connected with eternal life; that is, as fellow-Christians. They were equal heirs of the everlasting inheritance, called in the Scripture "life;" and the same "grace" connected with that inheritance had been conferred on both. This passage contains a very important truth in regard to the female sex. Under every other system of religion but the Christian system, woman has been regarded as in every way inferior to man. Christianity teaches that, in respect to her highest interests, the interests of religion, she is every way his equal. She is entitled to all the hopes and promises which religion imparts. She is redeemed as he is, she is addressed in the same language of tender invitation. She has the same privileges and comforts which religion imparts here, and she will be elevated to the same rank and privileges in heaven. This single truth would raise the female sex everywhere from degradation, and check at once half the social evils of the race. Make her the equal of man in the hope of heaven, and at once she rises to her appropriate place. Home is made what it should be, a place of intelligence and pure friendship; and a world of suffering and sadness smiles under the benefactions of Christian woman.

That your prayers be not hindered. It is fairly implied here,

(1.) that it was supposed there would be united or family prayer. The apostle is speaking of "dwelling with the wife," and of the right manner of treating her; and it is plainly supposed that united prayer would be one thing that would characterise their living together. He does not direct that there should be prayer. He seems to take it for granted that there would be; and it may be remarked, that where there is true religion in right exercise, there is prayer as a matter of course. The head of a family does not ask whether he must establish family worship; he does it as one of the spontaneous fruits of religion-as a thing concerning which no formal command is necessary. Prayer in the family, as everywhere else, is a privilege; and the true question to be asked on the subject is not whether a man must, but whether he may pray.

(2.) It is implied that there might be such a way of living as effectually to hinder prayer; that is, to prevent its being offered aright, and to prevent any answer. This might occur in many ways. If the husband treated the wife unkindly; if he did not show her proper respect and affection; if there were bickerings, and jealousies, and contentions between them, there could be no hope that acceptable prayer would be offered. A spirit of strife; irritability and unevenness of temper; harsh looks and unkind words; a disposition easily to take offence, and an unwillingness to forgive, all these prevent a "return of prayers." Acceptable prayer never can be offered in the tempest of passion, and there can be no doubt that such prayer is often "hindered" by the inequalities of temper, and the bickerings and strifes that exist in families. Yet how desirable is it that husband and wife should so live together that their prayers may not be hindered! How desirable for their own peace and happiness in that relation; how desirable for the welfare of children! In view of the exposition in this verse we may remark,

(a.) that Christianity has done much to elevate the female sex. It has taught that woman is an heir of the grace of life as well as man; that, while she is inferior in bodily rigour, she is his equal in the most important respect; that she is a fellow-traveller with him to a higher world; and that in every way she is entitled to all the blessings which redemption confers, as much as he is. This single truth has clone more than all other things combined to elevate the female sex, and is all that is needful to raise her from her degradation all over the world.

(b.) They, therefore, who desire the elevation of the female sex, who see woman ignorant and degraded in the dark parts of the earth, should be the friends of all well-directed efforts to send the gospel to heathen lands. Every husband who has a pure and intelligent wife, and every father who has an accomplished daughter, and every brother who has a virtuous sister, should seek to spread the gospel abroad. To that gospel only he owes it that he has such a wife, daughter, sister; and that gospel, which has given to him such an intelligent female friend, would elevate woman everywhere to the same condition. The obligation which he owes to religion in this respect can be discharged in no better way than by aiding in diffusing that gospel which would make the wife, the daughter, the sister, everywhere what she is in his own dwelling.

(c.) Especially is this the duty of the Christian female. She owes her elevation in society to Christianity, and what Christianity has made her, it would make the sunken and debased of her own sex all over the earth; and how can she better show her gratitude than by aiding in any and every way in making that same gospel known in the dark parts of the world?

(d.) Christianity makes a happy home. Let the principles reign in any family which are here enjoined by the apostle, and that family will be one of intelligence, contentment, and peace. There is a simple and easy way of being happy in the family relation. It is to allow the spirit of Christ and his gospel to reign there. That done, though there be poverty, and disappointment, and sickness, and cares, and losses, yet there will be peace within, for there will be mutual love, and the cheerful hope of a brighter world. Where that is wanting, no outward splendour, no costly furniture or viands, no gilded equipage, no long train of servants, no wine, or music, or dances, can secure happiness in a dwelling. With all these things there may be the most corroding passions; in the mansion where these things are, pale disease, disappointment, and death may come, and there shall be nothing to console and support.

(a) "husbands" Col 3:19 (+) "together" "joint heirs"

Finally. As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain, (1Pet 2:13-25, 3:1-7;) and he now gives a general direction in regard to their conduct in all those relations.

Be ye all of one mind. Rom 12:16. The word here used (ομοφρων) does not elsewhere occur in the New Testament. It means, of the same mind; like-minded; and the object is to secure harmony in their views and feelings. Having compassion one of another. Sympathizing, (συμπαθεις;) entering into one another's feelings, and evincing a regard for each other's welfare. Rom 12:15. Comp. 1Cor 12:26, Jn 11:35. The Greek word here used does not elsewhere occur in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. 1Cor 12:26.

Love as brethren. Marg., loving to the; i.e., the brethren. The Greek word (φιλαδελφος) does not elsewhere occur in the New Testament. It means loving one's brethren; that is, loving each other as Christian brethren.--Rob. Lex. Thus it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. Rom 12:10. Comp. Heb 13:1, Jn 13:34.

Be pitiful. The word here used (ευσπλαγχνος) occurs nowhere else in the New Testament, except in Eph 4:32, where it is rendered tender-hearted. See Notes on that verse.

Be courteous. This word also (φιλοφρων) occurs nowhere else in the New Testament. It means friendly-minded, kind, courteous. Later editions of the New Testament, instead of this, read (ταπεινοφρονες) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word, the idea of friendliness is the one that prevails; in the other, that of humility. Christianity requires both of these virtues, and either word enforces an important injunction. The authority is in favour of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a proof-text of that point.

(a) "one mind" Rom 12:16 (1) "of another" "loving to the" (b) "love" 1Jn 3:18

Not rendering evil for evil. Mt 5:39 Mt 5:44; Rom 12:17.

Or railing for railing. 1Timm 6:4. Comp. Mk 15:29, Lk 23:39.

But contrariwise blessing. In a spirit contrary to this. Mt 5:44.

Knowing that ye are thereunto called, that ye should inherit a blessing. "Knowing that you were called to be Christians in order that you should obtain a blessing infinite and eternal in the heavens. Expecting such a blessing yourselves, you should be ready to scatter blessings on all others. You should be ready to bear all their reproaches, and even to wish them well. The hope of eternal life should make your minds calm; and the prospect that you are to be so exalted in heaven should fill your hearts with benignity and love." There is nothing which is better fitted to cause our hearts to overflow with benignity, to make us ready to forgave all others when they forgive us, than the hope of salvation. Cherishing such a hope ourselves, we cannot but wish that all others may share it, and this will lead us to wish for them every blessing. A man who has a hope of heaven should abound in every virtue, and show that he is a sincere well-wisher of the race. Why should one who expects soon to be in heaven harbour malice in his bosom? Why should he wish to injure a fellow-worm? How can he?

(c) "rendering evil for evil" Mt 5:44, Eph 4:32.

For he that will love life. Or., "He willing, (θελων,) or that wills to love life." It implies that there is some positive desire to live; some active wish that life should be prolonged. This whole passage 1Pet 3:10-12 is taken, with some slight variations, from Ps 34:12-16. In the Psalm this expression is, "What man is he that desireth life, and loveth many days, that he may see good?" The sense is substantially the same. It is implied here that it is right to love life, and to desire many days. The desire of this is referred to by the psalmist and by the apostle, without any expression of disapprobation, and the way is shown by which length of days may be secured. Life is a blessing; a precious gift of God. We are taught so to regard it by the instinctive feelings of our nature; for we are so made as to love it, and to dread its extinction. Though we should be prepared to resign it when God commands, yet there are important reasons why we should desire to live. Among them are the following:

(1.) Because, as already intimated, life, as such, is to be regarded as a blessing. We instinctively shrink back from death, as one of the greatest evils; we shudder at the thought of annihilation. It is not wrong to love that, in proper degree, which, by our very nature, we are prompted to love; and we are but acting out one of the universal laws which our Creator has impressed on us, when, with proper submission to his will, we seek to lengthen out our days as far as possible.

(2.) That we may see the works of God, and survey the wonders of his hand on earth. The world is full of wonders, evincing the wisdom and goodness of the Deity; and the longest life, nay, many such lives as are allotted to us here, could be well employed in studying his works and ways.

(3.) That we may make preparation for eternity. Man may, indeed, make preparation in a very brief period; but the longest life is not too much to examine and settle the question whether we have a well-founded hope of heaven. If man had nothing else to do, the longest life could be well employed in inquiries that grow out of the question whether we are fitted for the world to come. In the possibility, too, of being deceived, and in view of the awful consequences that will result from deception, it is desirable that length of days should be given us that we may bring the subject to the severest test, and so determine it, that we may go sure to the changeless world.

(4.) That we may do good to others. We may, indeed, do good in another world; but there are ways of doing good which are probably confined to this. What good we may do hereafter to the inhabitants of distant worlds, or what ministrations, in company with angels, or without them, we may exercise towards the friends of God on earth after we leave it, we do not know; but there are certain things which we are morally certain we shall not be permitted to do in the future world. We shall not

(a.) personally labour for the salvation of sinners, by conversation and other direct efforts;

(b.) we shall not illustrate the influence of religion by example in sustaining us in trials, subduing and controlling our passions, and making us dead to the world;

(c.) we shall not be permitted to pray for our impenitent friends and kindred, as we may now;

(d.) we shall not have the opportunity of contributing of our substance for the spread of the gospel, or of going personally to preach the gospel to the perishing;

(e.) we shall not be employed in instructing the ignorant, in advocating the cause of the oppressed and the wronged, in seeking to remove the fetters from the slave, in dispensing mercy to the insane, or in visiting the prisoner in his lonely cell;

(f.) we shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity, and salvation. What we can do personally and directly for the salvation of others is to be done in this world; and, considering how much there is to be done, and how useful life may be on the earth, it is an object which we should desire, that our days may be lengthened out, and should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the time when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way. "Love not thy life, nor hate; but what thou livest Live well; here long, or short, permit to heaven." Paradise Lost. And see good days. In the Psalm (Ps 34:12) this is, "and loveth many days, that he may see good." The quotation by Peter throughout the passage is taken from the Septuagint, excepting that there is a change of the person from the second to the third: in the psalm, e.g., "refrain thy tongue from evil," etc.; in the quotation, "let him refrain his tongue from evil," etc. "Good days" are prosperous days; happy days; days of usefulness; days in which we may be respected and loved. Let him refrain his tongue from evil. The general meaning of all that is said here is, "let him lead an upright and pious life; doing evil to no one, but seeking the good of all men." To refrain the tongue from evil, is to avoid all slander, falsehood, obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Comp. Jas 1:26, 3:2.

And his lips that they speak no guile. No deceit; nothing that will lead others astray. The words should be an exact representation of the truth, Rosenmuller quotes a passage from the Hebrew book Musar, which may be not an inappropriate illustration of this: "A certain Assyrian wandering through the city, cried and said, 'Who will receive the elixir of life?' The daughter of Rabbi Jodus heard him, and went and told her father. 'Call him in,' said he. When he came in, Rabbi Jannei said to him, 'What is that elixir of life which thou art selling?' He said to him, 'Is it not written, What man is he that desireth life, and loveth days that he may see good? Keep thy tongue from evil, and thy lips that they speak no guile. Lo, this is the elixir of life which is in the mouth of a man!'"

(d) "he that will love" Ps 34:12

Let him eschew evil. Let him avoid all evil. Comp. Job 1:1.

And do good. In any and every way; by endeavouring to promote the happiness of all. Comp. Gal 6:10.

Let him seek peace, and ensue it. Follow it; that is, practise it. Mt 5:9; Rom 12:18. The meaning is, that a peaceful spirit will contribute to length of days.

(1.) A peaceful spirit--a calm, serene, and equal temper of mind--is favourable to health, avoiding those corroding and distracting passions which do so much to wear out the physical energies of the frame; and

(2.) such a spirit will preserve us from those contentions and strifes to which so many owe their death. Let any one reflect on the numbers that are killed in duels, in battles, and in brawls, and he will have no difficulty in seeing how a peaceful spirit will contribute to length of days.

(*) "eschew" "avoid"

For the eyes of the Lord are over the righteous. That is, he is their Protector. His eyes are indeed on all men, but the language here is that which describes continual guardianship and care.

And his ears are open unto their prayers. He hears their prayers. As he is a hearer of prayer, they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Ps 34:15, and it is designed to show the reason why a life of piety will contribute to length of days.

But the face of the Lord is against them that do evil. Marg., upon. The sense of the passage, however, is against. The Lord sets his face against them: an expression denoting disapprobation, and a determination to punish them. His face is not mild and benignant towards them, as-it is towards the righteous. The general sentiment in these verses (1Pet 3:10-12) is, that while length of days is desirable, it is to be secured by virtue and religion, or that virtue and religion will contribute to it. This is not to be understood as affirming that all who are righteous will enjoy long life, for we know that the righteous are often cut down in the midst of their way; and that in, fire, and flood, and war, and the pestilence, the righteous and the wicked often perish together. But still there is a sense in which it is true that a life of virtue and religion will contribute to length of days, and that the law is so general as to be a basis of @calculation in reference to the future.

I. Religion and virtue contribute to those things which are favourable to length of days, which are conducive to health and to a vigorous constitution. Among those things are the following,

(a.) a calm, peaceful, and contented mind--avoiding the wear and tear of the raging passions of lusts, avarice, and ambition;

(b.) temperance in eating and drinking--always favourable to length of days;

(c.) industry-- ne of the essential means, as a general rule, of promoting long life;

(d.) prudence and economy--avoiding the extravagances by which many shorten their days; and

(e.) a conscientious and careful regard of life itself. Religion makes men feel that life is a blessing, and that it should not be thrown away. Just in proportion as a man is under the influence of religion, does he regard life as of importance, and does he become careful in preserving it. Strange and paradoxical as it may seem, the want of religion often makes men reckless of life, and ready to throw it away for any trifling cause. Religion shows a man what great issues depend on life, and makes him, therefore, desirous of living to secure his own salvation and the salvation of all others.

II. Multitudes lose their lives who would have preserved them ff they had been under the influence of religion. To see this, we have only to reflect

(a.) on the millions who are cut off in war as the result of ambition, and the want of religion;

(b.) on the countless hosts cut down in middle life, or in youth, by intemperance, who would have been saved by religion;

(c.) on the numbers who are the victims of raging passions, and who are cut off by the diseases which gluttony and licentiousness engender;

(d.) on the multitude who fall in duels, all of whom would have been saved by religion;

(e.) on the numbers who, as the result of disappointment in business or in love, close their own lives, who would have been enabled to bear up under their troubles if they had had religion; and

(f.) on the numbers who are cut off from the earth as the punishment of their crimes, all of whom would have continued to live if they had had true religion.

III. God protects the righteous. He does it by saving them from those vices by which the lives of so many are shortened; and often, we have no reason to doubt, in answer to their prayers, when, but for those prayers, they would have fallen into crimes that would have consigned them to an early grave, or encountered dangers from which they would have had no means of escape. No one can doubt that in fact those who are truly religious are saved from the sins which consign millions to the tomb; nor is there any less reason to doubt that a protecting shield is often thrown before the children of God when in danger. Comp. Ps 91.

(1) "against" "upon"

And who is he that will harm you, if ye be followers of that which is good? This question is meant to imply, that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness' sake. While it is true that the Saviour was persecuted by wicked men, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good men have often suffered persecution, though labouring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. Men who are upright and pure; who live to do good to others; who are characteristically benevolent; and who are imitators of God--are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world, and to bring him at last to an honoured grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders "honour to whom honour is due." Comp. Ps 37:3-6.

(a) "who is he" Prov 16:7, Rom 8:28

But and if ye suffer for righteousness' sake. Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Comp. Mt 5:10 2Ti 3:12.

Happy are ye. Perhaps alluding to what the Saviour says in Mt 5:10: "Blessed are they which are persecuted for righteousness' sake." On the meaning of the word happy or blessed, Mt 5:3. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favourable to salvation; and they were not therefore, on the whole, to regard it as an evil.

And be not afraid of their terror. Of anything which they can do to cause terror. There is evidently an allusion here to Isa 8:12,13: "Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." Isa 8:12, seq. Comp. Isa 51:12, Mt 10:28.

Neither be troubled. With apprehension of danger. Compare Jn 14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and he is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present or things to come," 1Cor 3:21,22.

(a) "be not afraid" Isa 8:12,13, 51:12

But sanctify the Lord God in your hearts. In Isa 8:13 this is, "sanctify the Lord of hosts himself;" that is, in that connexion, regard him as your Protector, and be afraid of him, and not of what man can do. The sense in the passage before us is, "In your hearts, or in the affections of the soul, regard the Lord God as holy, and act towards him with that confidence which a proper respect for one so great and so holy demands. In the midst of dangers, be not intimidated; dread not what man can do, but evince proper reliance on a holy God, and flee to him with the confidence which is due to one so glorious." This contains, however, a more general direction, applicable to Christians at all times. It is, that in our hearts we are to esteem God as a holy being, and in all our deportment to act towards him as such. The object of Peter in quoting the passage from Isaiah, was to lull the fears of those whom he addressed, and preserve them from any alarms in view of the persecutions to which they might be-exposed; the trials which would be brought upon them by men. Thus, in entire accordance with the sentiment as employed by Isaiah, he says, "Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts." That is, "in order to keep the mind calm in trials, sanctify the Lord in your hearts; regard him as your holy God and Saviour; make him your refuge. This will allay all your fears, and secure you from all that you dread." The sentiment of the passage then is, that the sanctifying of the Lord God in our hearts, or proper confidence in him as a holy and righteous God, will deliver us from fear. As this is a very important sentiment for Christians, it may be proper, in order to a just exposition of the passage, to dwell a moment on it.

I. What is meant by our-sanctifying the Lord God? It cannot mean to make him holy, for he is perfectly holy, whatever may be our estimate of him; and our views of him evidently can make no change in his character. The meaning therefore must be, that we should regard him as holy in our estimate of him, or in the feelings which we have towards him. This may include the following things:

(1.) To esteem or regard him as a holy being, in contradistinction from all those feelings which rise up in the heart against him--the feelings of complaining and murmuring under his dispensations, as if he were severe and harsh; the feelings of dissatisfaction with his government, as if it were partial and unequal; the feelings of rebellion, as if his claims were unfounded or unjust.

(2.) To desire that he may be regarded by others as holy, in accordance with the petition in the Lord's prayer, (Mt 6:9,) "hallowed be thy name;" that is, "let thy name be esteemed to be holy everywhere;" a feeling in opposition to that which is regardless of the honour which he may receive in the world. When we esteem a friend, we desire that all due respect should be shown him by others; we wish that all who know him should have the same views that we have; we are sensitive to his honour, just in proportion as we love him.

(3.) To act towards him as holy, that is, to obey his laws, and acquiesce in all his requirements, as if they were just and good. This implies,

(a.) that we are to speak of him as holy, in opposition to the language of disrespect and irreverence so common among mankind;

(b.) that we are to flee to him in trouble, in contradistinction from withholding our hearts from him, and flying to other sources of consolation and support.

II. What is it to do this in the heart? Sanctify the Lord God in your hearts;" that is, in contradistinction from a mere external service. This may imply the following things:

(1.) In contradistinction from a mere intellectual assent to the proposition that he is holy. Many admit the doctrine that God is holy into their creeds, who never suffer the sentiment to find its way to the heart. All is right on this subject in the articles of their faith; all in their hearts may be murmuring and complaining. In their creeds he is spoken of as just and good; in their hearts they regard him as partial and unjust, as severe and stern, as unamiable and cruel.

(2.) In contradistinction from a mere outward form of devotion, in our prayers, and in our hymns, we, of course, "ascribe holiness to our Maker." But how much of this is the mere language of form! How little does the heart accompany it! And even in the most solemn and sublime ascriptions of praise, how often are the feelings of the heart entirely at variance with what is expressed by the lips? What would more justly offend us, than for a professed friend to approach us with the language of friendship, when every feeling of his heart belied his expressions, and we knew that his honeyed words were false and hollow!

III. Such a sanctifying of the Lord in our hearts will save us from fear. We dread danger, we dread sickness, we dread death, we dread the eternal world. We are alarmed when our affairs are tending to bankruptcy; we are alarmed when a friend is sick and ready to die; we are alarmed if our country is invaded by a foe, and the enemy already approaches our dwelling. The sentiment in the passage before us is, that if we sanctify the Lord God with proper affections, we shall be delivered from these alarms, and the mind will be calm.

(1.) The fear of the Lord, as Leighton (in loc.) expresses it, "as greatest, overtops and nullifies all lesser fears: the heart possessed with this fear hath no room for the other." It is an absorbing emotion; making everything else comparatively of no importance. If we fear God, we have nothing else to fear. The highest emotion which there can be in the soul is the fear of God; and when that exists, the soul will be calm amidst all that might tend otherwise to disturb it. "What time I am afraid," says David, "I will trust in thee," Ps 56:3. "We are not careful," said Daniel and his friends, "to answer thee, O king. Our God can deliver us; but if not, we will not worship the image," Dan 3:16.

(2.) If we sanctify the Lord God in our hearts, there will be a belief that he will do all things well, and the mind will be calm. However dark his dispensations may be, we shall be assured that everything is ordered aright. In a storm at sea, a child may be calm when he feels that his father is at the helm, and assures him that there is no danger. In a battle, the mind of a soldier may be calm, if he has confidence in his commander, and he assures him that all is safe. So in anything, if we have the assurance that the best thing is done that can be, that the issues will all be right, the mind will be calm. But in this respect the highest confidence that can exist, is that which is reposed in God.

(3.) There will be the assurance that all is safe. "Though I walk," says David, "through the valley of the shadow of death, I will fear no evil, for thou art with me," Ps 23:4. "The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?" Ps 27:1. "God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof," Ps 46:1-3. Let us ever then regard the Lord as holy, just, and good. Let us flee to him in all the trials of the present life, and in the hour of death repose on his arm. Every other source of trust will fail; and whatever else may be our reliance, when the hour of anguish approaches, that reliance will fail, and that which we dreaded will overwhelm us. Nor riches, nor honours, nor earthly friends, can save us from those alarms, or be a security for our souls when "the rains descend, and the floods come, and the winds blow" upon us.

And be ready always. That is,

(a.) be always able to do it; have such reasons for the hope that is in you that they can be stated; or, have good and substantial reasons; and

(b.) be willing to state those reasons on all proper occasions. No man ought to entertain opinions for which a good reason cannot be given; and every man ought to be willing to state the grounds of his hope on all proper occasions. A Christian should have such intelligent views of the truth of his religion, and such constant evidence in his own heart and life that he is a child of God,as to be able at any time to satisfy a candid inquirer that the Bible is a revelation from heaven, and that it is proper for him to cherish the hope of salvation.

To give an answer. Greek, An apology, (απολογιαν.) This word formerly did not mean, as the word apology does now, an excuse for anything that is done as if it were wrong, but a defence of anything. We apply the word now to denote something written or said in extenuation of what appears to others to be wrong, or what might be construed as wrong--as when we make an apology to others for not fulfilling an engagement, or for some conduct which might be construed as designed neglect. The word originally, however, referred rather to that which was thought not to be true, than that which might be construed as wrong; and the defence or "apology" which Christians were to make of their religion, was not on the supposition that others would regard it as wrong, but in order to show them that it was true. The word here used is rendered defence, Acts 22:1, Php 1:7,17; answer, Acts 25:16, 1Cor 9:3, 2Ti 4:16, 1Pet 3:15; and clearing of yourselves in 2Cor 7:11. We are not to hold ourselves ready to make an apology for our religion as if it were a wrong thing to be a Christian; but we are always to be ready to give reasons for regarding it as true.

To every man that asketh you. Any one has a right respectfully to ask another on what grounds he regards his religion as true; for every man has a common interest in religion, and in knowing what is the truth on the subject. If any man, therefore, asks us candidly and respectfully by what reasons we have been led to embrace the gospel, and on what grounds we regard it as true, we are under obligation to state those grounds in the best manner that we are able. We should regard it not as an impertinent intrusion into our private affairs, but as an opportunity of doing good to others, and to honour the Master whom we serve. Nay, we should hold ourselves in readiness to state the grounds of our faith and hope, whatever may be the motive of the inquirer, and in whatever manner the request may be made. Those who were persecuted for their religion, were under obligation to make as good a defence of it as they could, and to state to their persecutors the "reason" of the hope which they entertained. And so now, if a man attacks our religion; if he ridicules us for being Christians; if he tauntingly asks us what reason we have for believing the truth of the Bible, it is better to tell him in a kind manner, and to meet his taunt with a kind and strong argument, than to become angry, or to turn away with contempt. The best way to disarm him, is to show him that by embracing religion we are not fools in understanding; and, by a kind temper, to convince him that the influence of religion over us when we are abused and insulted, is a "reason" why we should love our religion, and why he should too.

A reason of the hope that is in you. Gr, "an account," (λογον.) That is, you are to state on what ground you cherish that hope. This refers to the whole ground of our hope, and includes evidently two things:

(1.) The reason why we regard Christianity as true, or as furnishing a ground of hope for men; and,

(2.) the reason which we have ourselves for cherishing a hope of heaven, or the experimental and practical views which we have of religion, which constitute a just ground of hope. It is not improbable that the former of these was more directly in the eye of the apostle than the latter, though both seem to be implied in the direction to state the reasons which ought to satisfy others that it is proper for us to cherish the hope of heaven. The first part of this duty--that we are to state the reasons why we regard the system of religion which we have embraced as true--implies, that we should be acquainted with the evidences of the truth of Christianity, and be able to state them to others. Christianity is founded on evidence; and though it cannot be supposed that every Christian will be able to understand all that is involved in what are called the evidences of Christianity, or to meet all the objections of the enemies of the gospel; yet every man who becomes a Christian should have such intelligent views of religion, and of the evidences of the truth of the Bible, that he can show to others that the religion which he has embraced has claims to their attention, or that it is not a mere matter of education, of tradition, or of feeling. It should also be an object with every Christian to increase his acquaintance with the evidences of the truth of religion, not only for his own stability and comfort in the faith, but that he may be able to defend religion if attacked, or to guide others if they are desirous of knowing what is truth. The second part of this duty, that we state the reasons which we have for cherishing the hope of heaven as a personal matter, implies

(a.) that there should be, in fact, a well-founded hope of heaven; that is, that we have evidence that we are true Christians, since it is impossible to give a "reason" of the hope that is in us unless there are reasons for it;

(b.) that we be able to state in a clear and intelligent manner what constitutes evidence of piety, or what should be reasonably regarded as such; and

(c.) that we be ever ready to state these reasons. A Christian should always be willing to converse about his religion. He should have such a deep conviction of its truth, of its importance, and of his personal interest in it; he should have a hope so firm, so cheering, so sustaining, that he will be always prepared to converse on the prospect of heaven, and to endeavour to lead others to walk in the path to life.

With meekness. With modesty; without any spirit of ostentation; with gentleness of manner. This seems to be added on the supposition that they sometimes might be rudely assailed; that the questions might be proposed in a spirit of cavil; that it might be done in a taunting or insulting manner. Even though this should be done, they were not to fall into a passion, to manifest resentment, or to retort in an angry and revengeful manner; but, in a calm and gentle spirit, they were to state the reasons of their faith and hope, and leave the matter there.

And fear. Marg., reverence. The sense seems to be, "in the fear of God; with a serious and reverent spirit; as in the presence of Him who sees and hears all things." It evidently does not mean with the fear or dread of those who propose the question, but with that serious and reverent frame of mind which is produced by a deep impression of the importance of the subject, and a conscious sense of the presence of God. It follows, from the injunction of the apostle here,

(1.) that every professing Christian should have clear and intelligent views of his own personal interest in religion, or such evidences of piety that they can be stated to others, and that they can be made satisfactory to other minds;

(2.) that every Christian, however humble his rank, or however unlettered he may be, may become a valuable defender of the truth of Christianity;

(3.) that we should esteem it a privilege to bear our testimony to the truth and value of religion, and to stand up as the advocates of truth in the world. Though we may be rudely assailed, it is an honour to speak in defence of religion; though we are persecuted and reviled, it is a privilege to be permitted in anyway to show our fellow-men that there is such a thing as true religion, and that man may cherish the hope of heaven.

(b) "ready always" Ps 119:46 (c) "fear" "reverence"

Having a good conscience. That is, a conscience that does not accuse you of having done wrong. Whatever may be the accusations of your enemies, so live that you may be at all times conscious of uprightness. Whatever you suffer, see that you do not suffer the pangs inflicted by a guilty conscience, the anguish of remorse. On the meaning of the word conscience, Rom 2:15. The word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the immorality of its own actions, when it instantly approves or condemns them. There is always a feeling of obligation connected with operations of conscience, which precedes, attends, and follows our actions. "Conscience is first occupied in ascertaining our duty, before we proceed to action; then in judging of our actions when performed." A "good conscience" implies two things:

(1.) That it be properly enlightened to know what is right and wrong, or that it be not under the dominion of ignorance, superstition, or fanaticism, prompting us to do what would be a violation of the Divine law; and

(2) that its dictates be always obeyed. Without the first of these--clear views of that which is right and wrong--conscience becomes an unsafe guide; for it merely prompts us to do what we esteem to be right, and if our views of what is right and wrong are erroneous, we may be prompted to do what may be a direct violation of the law of God. Paul thought he "ought" to do many things contrary to the name of Jesus of Nazareth, (Acts 26:9;) the Saviour said, respecting his disciples, that the time would come when whosoever should kill them would think that they were doing God service, (Jn 16:2;) and Solomon says, "There is a way which seemeth right unto a man, but the end thereof are the ways of death," (Prov 14:12, 16:25.) Under an unenlightened and misguided conscience, with the plea and pretext of religion, the most atrocious crimes have been committed; and no man should infer that he is certainly doing right, because he follows the promptings of conscience. No man, indeed, should act against the dictates of his conscience; but there may have been a previous wrong in not using proper means to ascertain what is right. Conscience is not revelation, nor does it answer the purpose of a revelation. It communicates no new truth to the soul, and is a safe guide only so far as the mind has been properly enlightened to see what is truth and duty. Its office is to prompt us to the performance of duty, not to determine what is right. The other thing requisite that we may have a good conscience is, that its decisions should be obeyed. Conscience is appointed to be the "vicegerent" of God in inflicting punishment, if his commands are not obeyed. It pronounces a sentence on our own conduct. Its penalty is remorse; and that penalty will be demanded if its promptings be not regarded. It is an admirable device, as a part of the moral government of God, urging man to the performance of duty, and, in case of disobedience, making the mind its own executioner. There is no penalty that will more certainly be inflicted, sooner or later, than that incurred by a guilty conscience. It needs no witnesses; no process for arresting the offender; no array of judges and executioners; no stripes, imprisonment, or bonds. Its inflictions will follow the offender into the most secluded retreat; overtake him in his most rapid flight; find him out in northern snows, or on the sands of the equator; go into the most splendid palaces, and seek out the victim when he is safe from all the vengeance that man can inflict; pursue him into the dark valley of the shadow of death, or arrest him as a fugitive in distant worlds. No one, therefore, can over-estimate the importance of having a good conscience. A true Christian should aim, by incessant study and prayer, to know what is right, and then always do it, no matter what may be the consequences.

That, whereas they speak evil of you. They who are your enemies and persecutors. Christians are not to hope that men will always speak well of them, Mt 5:11, Lk 6:26.

As of evil doers. 1Pet 2:12.

(*) "conversation" "Behaviour" They may be ashamed. They may see that they have misunder- stood your conduct, and regret that they have treated you as they have. We should expect, if we are faithful and true, that even our enemies will yet appreciate our motives, and do us justice. Comp. Psa. xxxvii. 5, 6. That falsely accuse your good conversation in Christ. Your good conduct as Christians. They may accuse you of insincerity, hypocrisy, dishonesty; of being enemies of the state, or of monstrous crimes; but the time will come when they will see their error, and do you justice. See Notes one,hap, ii. 12.

For it is better, if the will of God be so. That is, if God sees it to be necessary for your good that you should suffer, it is better that you should suffer for doing well than for crime. God often sees it to be necessary that his people should suffer. There are effects to be accomplished by affliction which can be secured in no other way; and some of the happiest results on the soul of a Christian, some of the brightest traits of character, are the effect of trials. But it should be our care that our sufferings should not be brought upon us for our own crimes or follies. No man can promote his own highest good by doing wrong, and then enduring the penalty which his sin incurs; and no one should do wrong with any expectation that it may be overruled for his own good. If we are to suffer, let it be by the direct hand of God, and not by any fault of our own. If we suffer then, we shall have the testimony of our own conscience in our favour, and the feeling that we may go to God for support. If we suffer for our faults, in addition to the outwar& pain of body, we shall endure the severest pangs which man can suffer--those which the guilty mind inflicts on itself.

For Christ also hath once suffered for sins. Comp. 1Pet 2:21. The design of the apostle in this reference to the sufferings of Christ, is evidently to remind them that he suffered as an innocent being, and not for any wrong-doing, and to encourage and comfort them in their sufferings by his example. The reference to his sufferings leads him (1Pet 2:18-22) into a statement of the various ways in which Christ suffered, and of his ultimate triumph. By his example in his sufferings, and by his final triumph, the apostle would encourage those whom he addressed to bear with patience the sorrows to which their religion exposed them. He assumes that all suffering for adhering to the gospel is the result of well-doing; and for an encouragement in their trials, he refers them to the example of Christ, the highest instance that ever was, or ever will be, both of well-doing, and of suffering on account of it. The expression, "hath once suffered," in the New Testament, means once for all; once, in the sense that it is not to occur again. Comp. Heb 7:27. The particular point here, however, is not that he once suffered; it is that he had in fact suffered, and that in doing it he had left an example for them to follow.

The just for the unjust. The one who was just, (δικαιος) on account of, or in the place of, those who were unjust, (υπεραδικων;) or one who was righteous, on account of those who were wicked. Comp. Rom 5:6; 2Cor 5:21; Heb 9:28. The idea on which the apostle would particularly fix their attention was, that he was just or innocent. Thus he was an example to those who suffered for well-doing.

That he might bring us to God. That his death might be the means of reconciling sinners to God. Comp. Jn 3:14; Jn 12:32. It is through that death that mercy is proclaimed to the guilty; it is by that alone that God can be reconciled to men; and the fact that the Son of God loved men, and gave himself a sacrifice for them, enduring such bitter sorrows, is the most powerful appeal which can be made to mankind to induce them to return to God. There is no appeal which can be made to us more powerful than one drawn from the fact that another suffers on our account. We could resist the argument which a father, a mother, or a sister would use to reclaim us from a course of sin; but if we perceive that our conduct involves them in suffering, that fact has a power over us which no mere argument could have.

Being put to death in the flesh. As a man; in his human nature. Comp. Rom 1:3,4. There is evidently a contrast here between "the flesh" in which it is said he was "put to death," and "the spirit" by which it is said he was "quickened." The words "in the flesh" are clearly designed to denote something that was peculiar in his death; for it is a departure from the usual method of speaking of death. How singular would it be to say of Isaiah, Paul, or Peter, that they were put to death in the flesh! How obvious would it be to ask, In what other way are men usually put to death? What was there peculiar in their case, which would distinguish their death from the death of others? The use of this phrase would suggest the thought at once, that though, in regard to that which was properly expressed by the phrase, "the flesh," they died, yet that there was something else in respect to which they did not die. Thus, if it were said of a man that he was deprived of his rights as a father, it would be implied that in other respects he was not deprived of his rights; and this would be especially true if it were added that he continued to enjoy his rights as a neighbour, or as holding an office under the government. The only proper inquiry, then, in this place is, What is fairly implied in the phrase, the flesh? Does it mean simply his body, as distinguished from his human soul? or does it refer to him as a man, as distinguished from some higher nature, over which death had no power? Now, that the latter is the meaning seems to me to be apparent, for these reasons:

(1.) It is the usual way of denoting the human nature of the Lord Jesus, or of saying that he became incarnate, or was a man, to speak of his being in the flesh. See Rom 1:2: "Made of the seed of David according to the flesh." Jn 1:14: "And the Word was made flesh." 1Timm 3:16: "God was manifest in the flesh." 1Jn 4:2: "Every spirit that confesseth that Jesus Christ is come in the flesh, is of God." 2Jn 1:7: "Who confess not that Jesus Christ is come in the flesh."

(2.) So far as appears, the effect of death on the human soul of the Redeemer was the same as in the case of the soul of any other person; in other words, the effect of death in his case was not confined to the mere body or the flesh. Death, with him, was what death is in any other case--the separation of the soul and body, with all the attendant pain of such dissolution. It is not true that his "flesh," as such, died without the ordinary accompaniments of death on the soul, so that it could be said that the one died, and the other was kept alive. The purposes of the atonement required that he should meet death in the usual form; that the great laws which operate everywhere else in regard to dissolution, should exist in his case; nor is there in the Scriptures any intimation that there was, in this respect, anything peculiar in his case. If his soul had been exempt from whatever there is involved in death in relation to the spirit, it is unaccountable that there is no hint on this point in the sacred narrative. But if this be so, then the expression "in the flesh" refers to him as a man, and means, that so far as his human nature was concerned, he died. In another important respect, he did not die. On the meaning of the word flesh in the New Testament, see Rom 1:3.

But quickened. Made alive-- ζωοποιηθεις. This does not mean kept alive, but made alive; recalled to life; reanimated. The word is never used in the sense of maintained alive, or preserved alive. Compare the following places, which are the only ones in which it occurs in the New Testament: Jn 5:21, twice; Jn 6:63; Rom 4:17, 8:11, 1Cor 15:36,45, 1Timm 6:13, 1Pet 3:18; in all which it is rendered quickened, quicken, quickeneth, 1Cor 15:22, be made alive; 2Cor 3:6, giveth life; and Gal 2:21, have given life. "Once the word refers to God, as he who giveth life to all creatures, 1Timm 6:13; three times it refers to the life-giving power of the Holy Ghost, or of the doctrines of the gospel, Jn 6:63, 2Cor 3:6, Gal 3:21; seven times it is used with direct reference to the raising of the dead, Jn 5:21, Rom 4:17, 8:11; 1Cor 15:22,36,45, 1Pet 3:18". See Biblical Repos., April, 1845, p. 269. See also Passow, and Robinson; Lex. The sense, then, cannot be that, in reference to his soul or spirit, he was preserved alive when his body died, but that there was some agency or power restoring him to life, or reanimating him after he was dead.

By the Spirit. According to the common reading in the Greek, this is τωπνευματι -- with the article the--"the Spirit." Hahn, Tittman, and Griesbach omit the article, and then the reading is, "quickened in spirit;" and thus the reading corresponds with the former expression, "in flesh" (σαρκι,) where the article also is wanting. The word spirit, so far as the mere use of the word is concerned, might refer to his own soul, to his Divine nature, or to the Holy Spirit. It is evident

(1.) that it does not refer to his own soul, for,

(a.) as we have seen, the reference in the former clause is to his human nature, including all that pertained to him as a man, body and soul;

(b.) there was no power in his own spirit, regarded as that appertaining to his human nature, to raise him up from the dead, any more than there is such a power in any other human soul. That power does not belong to a human soul in any of its relations or conditions.

(2.) It seems equally clear that this does not refer to the Holy Spirit, or the Third Person of the Trinity, for it may be doubted whether the work of raising the dead is anywhere ascribed to that Spirit. His peculiar province is to enlighten, awaken, convict, convert, and sanctify the soul; to apply the work of redemption to the hearts of men, and to lead them to God. This influence is moral, not physical; an influence accompanying the truth, not the exertion of mere physical power.

(3.) It remains, then, that the reference is to his own Divine nature--a nature by which he was restored to life after he was crucified; to the Son of God, regarded as the Second Person of the Trinity. This appears, not only from the facts above stated, but also

(a.) from the connexion. It is stated that it was in or by this spirit that he went and preached in the days of Noah. But it was not his spirit as a man that did this, for his human soul had then no existence. Yet it seems that he did this personally or directly, and not by the influences of the Holy Spirit, for it is said that "he went and preached." The reference, therefore, cannot be to the Holy Ghost, and the fair conclusion is that it refers to his Divine nature.

(b.) This accords with what the apostle Paul says, (Rom 1:3,4,) "which was made of the seed of David according to the flesh,"--that is, in respect to his human nature,--"and declared to be the Son of God with power, according to the Spirit of holiness,"--that is, in respect to his Divine nature,--" by the resurrection from the dead." See Notes on that passage.

(c.) It accords with what the Saviour himself says, Jn 10:17,18: "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again." This must refer to his Divine nature, for it is impossible to conceive that a human soul should have the power of restoring its former tenement, the body, to life. See Notes on the passage. The conclusion, then, to which we have come is, that the passage means, that as a man, a human being, he was put to death; in respect to a higher nature, or by a higher nature, here denominated Spirit, (πνευμα,) he was restored to life. As a man, he died; as the incarnate Son of God, the Messiah, he was made alive again by the power of his own Divine Spirit, and exalted to heaven. Comp. Robinson's Lex. on the word πνευμα.

(a) "Christ also" 1Pet 2:21 (b) "just for unjust" 2Cor 5:21 (a) "death" Rom 4:25

By which. Evidently by the Spirit referred to in the previous verse--ενω--the Divine nature of the Son of God; that by which he was "quickened" again, after he had been put to death; the Son of God regarded as a Divine Being, or in that same nature which afterwards became incarnate, and whose agency was employed in quickening the man Christ Jesus, who had been put to death. The meaning is, that the same "Spirit" which was efficacious in restoring him to life, after he was put to death, was that by which he preached to the spirits in prison.

He went. To wit, in the days of Noah. No particular stress should be laid here on the phrase he went." The literal sense is, "he, having gone, preached," etc. --πορευθεις. It is well known that such expressions are often redundant in Greek writers, as in others. So Herodotus, "to these things they spake, saying"--for they said. "And he, speaking, said;" that is, he said. So Eph 2:17, "And came and preached peace," etc. Mt 9:13, "But go and learn what that meaneth," etc. So God is often represented as coming, as descending, etc,, when he brings a message to mankind. Thus Gen 11:5, "The Lord came down to see the city and the tower." Ex 19:20, "The Lord came down upon Mount Sinai." Nu 11:25, "The Lord came down in a cloud." 2Sam 22:10, "He bowed the heavens and came down." The idea, however, would be conveyed by this language that he did this personally, or by himself, and not merely by employing the agency of another. It would then be implied here, that though the instrumentality of Noah was employed, yet that it was done not by the Holy Spirit, but by him who afterwards became incarnate. On the supposition, therefore, that this whole massage refers to his preaching to the antediluvians in the time of Noah, and not to the "spirits" after they were confined in prison, this is language which the apostle would have properly and probably used. If that supposition meets the full force of the language, then no argument can be based on it in proof that he went to preach to them after their death, and while his body was lying in the grave.

And preached. The word used here (εκηρυξεν) is of a general character, meaning to make a proclamation of any kind, as a crier does, or to deliver a message, and does not necessarily imply that it was the gospel which was preached, nor does it determine anything in regard to the nature of the message. It is not affirmed that he preached the gospel, for if that specific idea had been expressed it would have been rather by another word--ευαγγελιζω. The word here used would be appropriate to such a message as Noah brought to his contemporaries, or to any communication which God made to men. See Mt 3:1, 4:17, Mk 1:35; Mk 5:20, 7:36. It is implied in the expression, as already remarked, that he did this himself; that it was the Son of God who subsequently became incarnate, and not the Holy Spirit, that did this; though the language is consistent With the supposition that he did it by the instrumentality of another, to wit, Noah. Qui facit per alium, facit per se. God really proclaims a message to mankind when he does it by the instrumentality of the prophets, or apostles, or other ministers of religion; and all that is necessarily implied in this language would be met by the supposition that Christ delivered a message to the antediluvian race by the agency of Noah. No argument, therefore, can be derived from this language to prove that Christ went and personally preached to those who were confined in hades or in prison.

Unto the spirits in prison. That is, clearly, to the spirits now in prison, for this is the fair meaning of the passage. The obvious sense is, that Peter supposed there were "spirits in prison" at the time when he wrote, and that to those same spirits the Son of God had at some time "preached," or had made some proclamation respecting the will of God. As this is the only passage in the New Testament on which the Romish doctrine of purgatory is supposed to rest, it is important to ascertain the fair meaning of the language here employed. There are three obvious inquiries in ascertaining its signification. Who are referred to by spirits? What is meant by in prison? Was the message brought to them while in the prison, or at some previous period?

I. Who are referred to by spirits? The specification in the next verse determines this. They were those "who were sometime disobedient, when once the longsuffering of God waited in the days of Noah." No others are specified; and if it should be maintained that this means that he went down to hell, or to sheol, and preached to those who are confined there, it could be inferred from this passage only that he preached to that portion of the lost spirits confined there which belonged to the particular generation in which Noah lived. Why he should do this; or how there should be such a separation made in hades that it could be done; or what was the nature of the message which he delivered to that portion, are questions which it is impossible for any man who holds to the opinion that Christ went down to hell after his death to preach, to answer. But if it means that he preached to those who lived in the days of Noah, while they were yet alive, the question will be asked why are they called "spirits?" Were they spirits then, or were they men like others? To this the answer is easy. Peter speaks of them as they were when he wrote; not as they had been, or were at the time when the message was preached to them. The idea is, that to those spirits who were then in prison who had formerly lived in the days of Noah, the message had been in fact delivered. It was not necessary to speak of them precisely as they were at the time when it was delivered, but only in such a way as to identify them. We should use similar language now. If we saw a company of men in prison who had seen better days--a multitude now drunken, and debased, and poor, and riotous --it would not be improper to say that "the prospect of wealth and honour was once held out to this ragged and wretched multitude. All that is needful is to identify them as the same persons who once had this prospect. In regard to the inquiry, then, who these "spirits" were, there can be no difference of opinion.

They were that wicked race which lived in the days of Noah. There is no allusion in this passage to any other; there is no intimation that to any others of those "in prison" the message here referred to had been delivered.

II. What is meant by prison here? Purgatory, or the limbus patrum, say the Romanists--a place in which departed souls are supposed to be confined, and in which their final destiny may still be effected by the purifying fires which they endure, by the prayers of the living, or by a message in some way conveyed to their gloomy abodes --in which such sins may be expiated as do not deserve eternal damnation. The Syriac here is "in sheol," referring to the abodes of the dead, or the place in which departed spirits are supposed to dwell. The word rendered prison, (φυλακη) means properly watch, guard--the act of keeping watch, or the guard itself; then watchpost, or station; then a place where any one is watched or guarded, as a prison; then a watch in the sense of a division of the night, as the morning watch. It is used in the New Testament, with reference to the future world, only in the following places: 1Pet 3:19, "Preached unto the spirits in prison;" and Rev 20:7, "Satan shall be loosed out of his prison". An idea similar to the one here expressed may be found in 2Pet 2:4, though the word prison does not there occur: "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;" and in Jude 1:6, "and the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day." The allusion, in the passage before us, is undoubtedly to confinement or imprisonment in the invisible world; and perhaps to those who are reserved there with reference to some future arrangement--for this idea enters commonly into the use of the word prison. There is, however, no specification of the place where this is; no intimation that it is purgatory--a place where the departed are supposed to undergo purification; no intimation that their condition can be affected by anything that we can do; no intimation that those particularly referred to differ in any sense from the others who are confined in that world; no hint that they can be released by any prayers or sacrifices of ours. This passage, therefore, cannot be adduced to support the Roman Catholic doctrine of purgatory, for

(1.) the essential ideas which enter into the doctrine of purgatory are not to be found in the word here used;

(2.) there is no evidence in the fair interpretation of the passage that any message is borne to them while in prison;

(3.) there is not the slightest hint that they can be released by any prayers or offerings of those who dwell on the earth. The simple idea is that of persons confined as in a prison; and the passage will prove only that in the time when the apostle wrote there were those who were thus confined.

III. Was the message brought to them while in prison, or at some previous period? The Romanists say that it was while in prison; that Christ, after he was put to death in the body, was still kept alive in his spirit, and went and proclaimed his gospel to those who were in prison. So Bloomfield maintains, (in loc.,) and so OEcumenius and Cyril, as quoted by Bloomfield. But against this view there are plain objections drawn from the language of Peter himself.

(1.) As we have seen, the fair interpretation of the passage "quickened by the Spirit," is not that he was kept alive as to his human soul, but that he, after being dead, was made alive by his own Divine energy.

(2.) If the meaning be that he went and preached after his death, it seems difficult to know why the reference is to those only who "had been disobedient in the days of Noah." Why were they alone selected for this message? Are they separate from others? Were they the only ones in purgatory who could be beneficially affected by his preaching? On the other method of interpretation, we can suggest a reason why they were particularly specified. But how can we on this?

(3.) The language employed does not demand this interpretation. Its full meaning is met by the interpretation that Christ once preached to the spirits then in prison, to wit, in the days of Noah; that is, that he caused a Divine message to be borne to them. Thus it would be proper to say that "Whitfield came to America, and preached to the souls in perdition;" or to go among the graves of the first settlers of New Haven, and say, "Davenport came from England to preach to the dead men around us."

(4.) This interpretation accords with the design of the apostle in inculcating the duty of patience and forbearance in trials; in encouraging those whom he addressed to be patient in their persecutions. See the analysis of the chapter. With this object in view, there was entire propriety in directing them to the long-suffering and forbearance evinced by the Saviour, through Noah. He was opposed, reviled, disbelieved, and, we may suppose, persecuted. It was to the purpose to direct them to the fact that he was saved as the result of his steadfastness to Him who had commanded him to preach to that ungodly generation. But what pertinency would there have been in saying that Christ went down to hell, and delivered some sort of a message there, we know not what, to those who are confined there?

(b) "prison" Isa 42:7

Which sometime were disobedient. Which were once, or formerly, (ποτε,) disobedient or rebellious. The language here does not imply that they had ceased to be disobedient, or that they had become obedient at the time when the apostle wrote; but the object is to direct the attention to a former race of men characterized by disobedience, and to show the patience evinced under their provocations, in endeavouring to do them good. To say that men were formerly rebellious, or rebellious in a specified age, is no evidence that they are otherwise now. The meaning here is, that they did not obey the command of God when he called them to repentance by the preaching of Noah. Comp. 2Pet 2:5, where Noah is called "a preacher of righteousness."

When once the long suffering of God waited in the days of Noah. God waited on that guilty race a hundred and twenty years, (Gen 6:3,) a period sufficiently protracted to evince his long-suffering toward one generation. It is not improbable that during that whole period Noah was, in various ways, preaching to that wicked generation. Comp. Heb 11:7.

While the ark was a preparing. It is probable that preparations were made for building the ark during a considerable portion of that time. St. Peter's, at Rome, was a much longer time in building; and it is to be remembered that in the age of the world when Noah lived, and with the imperfect knowledge of the arts of naval architecture which must have prevailed, it was a much more serious undertaking to construct an ark that would hold such a variety and such a number of animals as that was designed to, and that would float safely for more than a year in an universal flood, than it was to construct such a fabric as St. Peter's, in the days when that edifice was reared.

Wherein few, that is, eight souls. Eight persons--Noah and his wife, his three sons and their wives, Gen 7:7. The allusion to their being saved here seems to be to encourage those whom Peter addressed to perseverance and fidelity, in the midst of all the opposition which they might experience. Noah was not disheartened. Sustained by the Spirit of Christ--the presence of the Son of God--he continued to preach. He did not abandon his purpose, and the result was that he was saved. True, they were few in number who were saved; the great mass continued to be wicked; but this very fact should be an encouragement to us--that though the great mass of any one generation may be wicked, God can protect and save the few who are faithful.

By water. They were borne up by the waters, and were thus preserved. The thought on which the apostle makes his remarks turn, and which leads him in the next verse to the suggestions about baptism, is, that water was employed in their preservation, or that they owed their safety, in an important sense, to that element. In like manner we owe our salvation, in an important sense, to water; or, there is an important agency which it is made to perform in our salvation. The apostle does not say that it was in the same way, or that the one was a type designed to represent the other, or even that the efficacy of water was in both cases the same; but he says, that as Noah owed his salvation to water, so there is an important sense in which water is employed in ours. There is in certain respects--he does not say in all respects--a resemblance between the agency of water in the salvation of Noah, and the agency of water in our salvation. In both cases water is employed, though it may not be that it is in the same manner, or with precisely the same efficacy.

(*) "sometime" "formerly" (a) "once" Gen 6

The like figure whereunto, even baptism, doth also now save us. There are some various readings here in the Greek text, but the sense is not essentially varied. Some have proposed to read (ω) to which instead of (ο) which, so as to make the sense "the antitype to which baptism now also saves us." The antecedent to the relative, whichever word is used, is clearly not the ark, but water; and the idea is, that as Noah was saved by water, so there is a sense in which water is made instrumental in our salvation. The mention of water in the case of Noah, in connexion with his being saved, by an obvious association suggested to the mind of the apostle the use of water in our salvation, and hence led him to make the remark about the connexion of baptism with our salvation. The Greek word here rendered figure--αντιτυπον--antitype means properly, resisting a blow or impression, (from αντι and τυπος;) that is, hard, solid. In the New Testament, however, it is used in a different sense; and (αντι) anti, in composition, implies resemblance, correspondence; and hence the word means, formed after a type or model; like; corresponding; that which corresponds to a type. Rob. Lex. The word occurs only in this place and Heb 9:24, rendered figures. The meaning here is, that baptism corresponded to, or had a resemblance to, the water by which Noah was saved; or that there was a use of water in the one case which corresponded in some respects to the water that was used in the other; to wit, in effecting salvation. The apostle does not say that it corresponded in all respects; in respect, e.g., to quantity, or to the manner of the application, or to the efficacy; but there is a sense in which water performs an important part in our salvation, as it did in his.

Baptism. Not the mere application of water, for that idea the apostle expressly disclaims, when he says that it involves not "putting away the filth of the flesh, but the answer of a good conscience toward God." The sense is, that baptism, including all that is properly meant by baptism as a religious rite--that is, baptism administered in connexion with true repentance, and true faith in the Lord Jesus, and when it is properly a symbol of the putting away of sin, and of the renewing influences of the Holy Spirit, and an act of unreserved dedication to God--now saves us. On the meaning of the word baptism, Mt 3:6.

Doth also now save us. The water saved Noah and his family from perishing in the flood; to wit, by bearing up the ark. Baptism, in the proper sense of the term, as above explained, where the water used is a symbol, in like manner now saves us; that is, the water is an emblem of that purifying by which we are saved. It may be said to save us, not as the meritorious cause, but as the indispensable condition of salvation. No man can be saved without that regenerated and purified heart of which baptism is the appropriate symbol, and when it would be proper to administer that ordinance. The apostle cannot have meant that water saves us in the same way in which it saved Noah, for that cannot be true. It is neither the same in quantity, nor is it applied in the same way, nor is it efficacious in the same manner. It is indeed connected with our salvation in its own proper way, as an emblem of that purifying of the heart by which we are saved. Thus it corresponds with the salvation of Noah by water, and is the (αντιτυπον) antitype of that. Nor does it mean that the salvation of Noah by water was designed to be a type of Christian baptism. There is not the least evidence of that; and it should not be affirmed without proof. The apostle saw a resemblance in some respects between the one and the other; such a resemblance that the one naturally suggested the other to his mind, and the resemblance was so important as to make it the proper ground of remark. The points of resemblance in the two cases seem to have been these:

(1.) There was salvation in both; Noah was saved from death, and we from hell.

(2.) Water is employed in both cases--in the case of Noah to uphold the ark; in ours to be a symbol of our purification.

(3.) The water in both cases is connected with salvation; in the case of Noah by sustaining the ark; in ours by being a symbol of salvation, of purity, of cleansing, of that by which we may be brought to God. The meaning of this part of the verse, therefore, may be thus expressed: "Noah and his family were saved by water, the antitype to which (to wit, that which in important respects corresponds to that) baptism (not the putting away of the filth of the flesh, or the mere application of material water, but that purifying of the heart of which it is the appropriate emblem) now saves us."

Not the putting away of the filth of the flesh. Not a mere external washing, however solemnly done. No outward ablution or purifying saves us, but that which pertains to the conscience. This important clause is thrown in to guard the statement from the abuse to which it would otherwise be liable, the supposition that baptism has of itself a purifying and saving power. To guard against this, the apostle expressly declares that he means much more than a mere outward application of water.

But the answer of a good conscience toward God. The word here rendered answer (επερωτημα) means properly a question, an inquiry. It is spoken of a question put to a convert at baptism, or rather of the whole process of question and answer; that is, by implication, examination, profession."--Robinson, Lex. It is designed to mark the character of the baptismal rite in contrast with a mere external purification, and evidently refers to something that occurred baptism; some question, inquiry, or examination, that took place then; and it would seem to imply,

(1.) that when baptism was performed, there was some question or inquiry in regard to the belief of the candidate;

(2.) that an answer was expected, implying that there was a good conscience; that is, that the candidate had an enlightened conscience, and was sincere in his profession; and,

(3.) that the real efficacy of baptism, or its power in saving, was not in the mere external rite, but in the state of the heart, indicated by the question and answer, of which that was the emblem. On the meaning of the phrase "a good conscience," 1Pet 3:16 of this chapter. Compare on this verse Neander, Geschich der Pfianz. u. Leit. der chr. Kirche, i.p. 203. seq., in Bibl. Reposi. iv. 272, seq. It is in the highest degree probable that questions would be proposed to candidates for baptism respecting their belief, and we have an instance of this fact undoubtedly in the case before us. How extensive such examinations would be, what points would be embraced, how much reference there was to personal experience, we have, of course, no certain means of ascertaining. We may suppose, however, that the examination pertained to what constituted the essential features of the Christian religion, as distinguished from other systems, and to the cordial belief of that system by the candidate.

By the resurrection of Jesus Christ. That is, we are saved in this manner through the resurrection of Jesus Christ. The whole efficiency in the case is derived from that. If he had not been raised from the dead, baptism would have been vain, and there would have been no power to save us. See this illustrated at length in the Rom 6:4,5. The points, therefore, which are established in regard to baptism by this important passage are these:

(1.) That baptism is not a mere external rite; a mere outward ablution; a mere application of water to the body. It is not contemplated that it shall be an empty form, and its essence does not consist in a mere "putting away of the filth of the flesh." There is a work to be doric in respect to the conscience which cannot be reached by the application of water.

(2.) That there was an examination among the early Christians when a candidate was about to be baptized, and of course such an examination is proper now. Whatever was the ground of the examination, it related to that which existed before the baptism was administered. It was not expected that it should be accomplished by the baptism. There is, therefore, implied evidence here that there was no reliance placed on that ordinance to produce that which constituted the "answer of a good conscience;" in other words, that it was not supposed to have an efficacy to produce that of itself, and was not a converting or regenerating ordinance.

(3.) The "answer" which was returned in the inquiry, was to be such as indicated a good conscience; that is, as Bloomfield expresses it, (New Test. in loc.,) "that which enables us to return such an answer as springs from a good conscience towards God, which can be no other than the inward change and renovation wrought by the Spirit." It was supposed, therefore, that there would be an internal work of grace; that there would be much more than an outward rite in the whole transaction. The application of water is, in fact, but an emblem or symbol of that grace in the heart, and is to be administered as denoting that. It does not convey grace to the soul by any physical efficacy of the water. It is a symbol of the purifying influences of religion, and is made a means of grace in the same way as obedience to any other of the commands of God.

(4.) There is no efficacy in the mere application of water in any form, or with any ceremonies of religion, to put away sin. It is the "good conscience," the renovated heart, the purified soul, of which baptism is the emblem, that furnishes evidence of the Divine acceptance and favour. Comp. Heb 9:9,10. There must be a deep internal work on the soul of man, in order that he may be acceptable to God; and when that is wanting, no external rite is of any avail. Yet,

(5.) it does not follow from this that baptism is of no importance. The argument of the apostle here is, that it is of great importance. Noah was saved by water; and so baptism has an important connexion with our salvation. As water bore up the ark, and was the means of saving Noah, so baptism by water is the emblem of our salvation; and when administered in connexion with a "good conscience," that is, with a renovated heart, it is as certainly connected with our salvation as the sustaining waters of the flood were with the salvation of Noah. No man can prove from the Bible that baptism has no important connexion with salvation; and no man can prove that by neglecting it he will be as likely to obtain the Divine favour as he would by observing it. It is a means of exhibiting great and important truths in an impressive manner to the soul; it is a means of leading the soul to an entire dedication to a God of purity; it is a means through which God manifests himself to the soul, and through which he imparts grace, as he does in all other acts of obedience to his commandments.

(b) "baptism" Eph 5:26 (a) "conscience" Acts 8:37, Rom 10:10

Who is gone into heaven. Acts 1:9. And is on the right hand of God. Mk 16:19.

Angels and authorities and powers being made subject unto him Eph 1:20,21. The reason why the apostle here adverts to the fact that the Lord Jesus is raised up to the right hand of God, and is so honoured in heaven, seems to have been to encourage those to whom he wrote to persevere in the service of God, though they were persecuted. The Lord Jesus was in like manner persecuted. He was reviled, and rejected, and put to death. Yet he ultimately triumphed, he was raised from the dead, and was exalted to the highest place of honour in the universe. Even so they, if they did not faint, might hope to come off in the end triumphant. As Noah, who had been faithful and steadfast when surrounded by a scoffing world, was at last preserved by his faith from ruin, and as the Redeemer, though persecuted and put to death, was at last exalted to the right hand of God, so would it be with them if they bore their trials patiently, and did not faint or fail in the persecutions which they endured.

In view of the exposition in 1Pet 3:1,2, we may remark,

(1.) that it is our duty to seek the conversion and salvation of our impenitent relatives and friends. All Christians have relatives and friends who are impenitent; it is a rare thing that some of the members of their own families are not so. In most families, even Christian families, there is a husband or a wife, a father or a mother, a or daughter, a brother or sister, who is not converted. To all they who are Christians owe important duties, and there is none more important than that of seeking their conversion. That this is a duty is clearly implied in this passage in reference to a wife, and for the same reason it is a duty in reference to all other persons. It may be further apparent from these considerations:

(a.) It is an important part of the business of all Christians to seek the salvation of others. This is clearly the duty of ministers of the gospel; but it is no less the duty of all who profess to be followers of the Saviour, and to take him as their example and guide. Comp. Jas 5:19,20.

(b.) It is a duty peculiarly devolving on those who have relatives who are unconverted, on account of the advantages which they have for doing it. They are with them constantly; they have their confidence and affection; they can feel more for them than any one else can; and if they are not concerned for their salvation, they cannot hope that any others will be.

(c.) It is not wholly an improper motive to seek their salvation from the happiness which it would confer on those who are already Christians. It is not improper that a wife should be stimulated to desire the conversion of her husband from the increased enjoyment which she would have if her partner in life were united with her in the same hope of heaven, and from the pleasure which it would give to enjoy the privilege of religious worship in the family, and the aid which would be furnished in training up her children in the Lord. A Christian wife and mother has important duties to perform towards her children; it is not improper that in performing those duties she should earnestly desire the co-operation of her partner in life.

(2.) Those who have impenitent husbands and friends should be encouraged in seeking their conversion. It is plainly implied 1Pet 3:1,2 that it was not to be regarded as a hopeless thing, but that in all cases they were to regard it as possible that unbelieving husbands might be brought to the knowledge of the truth. If this is true of husbands, it is no less true of other friends. We should never despair of the conversion of a friend as long as life lasts, however far he may be from the path of virtue and piety. The grounds of encouragement are such as these:

(a.) You have an influence over them which no other one has; and that influence may be regarded as capital, which will give you great advantages in seeking their conversion.

(b.) You have access to them at times when their minds are most open to serious impressions. Every man has times when he may be approached on the subject of religion; when he is pensive and serious; when he is disappointed and sad; when the affairs of this world do not go well with him, and his thoughts are drawn along to a better. There are times in the life of every man when he is ready to open his mind to a friend on the subject of religion, and when he would be glad of a word of friendly counsel and encouragement. It is much to have access to a man at such times.

(c.) If all the facts were known which have occurred, there would be no lack of encouragement to labour for the conversion of impenitent relatives and friends. Many a husband owes his salvation to the persevering solicitude and prayers of a wife; many a son will enter heaven because a mother never ceased to pray for his salvation, even when to human view there seemed no hope of it.

(3.) We may learn 2Pet 3:1,2 what are the principal means by which we are to hope to secure the conversion and salvation of impenitent friends. It is to be mainly by a pure life; by a holy walk; by a consistent example. Conversation, properly so called, is not to be regarded as excluded from those means, but the main dependence is to be on a holy life. This is to be so, because

(a.) most persons form their notions of religion from what they see in the lives of its professed friends. It is not so much what they hear in the pulpit, for they regard preaching as a mere professional business, by which a man gets a living; not so much by books in defence and explanation of religion, for they seldom or never read them; not by what religion enabled the martyrs to do, for they may have scarcely heard the names of even the most illustrious of the martyrs; but by what they see in the walk and conversation of those who profess to be Christians, especially of those who are their near relations. The husband is forming his views of religion constantly from what he sees on the brow and in the eye of his professedly Christian wife; the brother from what he sees in his sister; the child from what he sees in the parent.

(b.) Those who profess to be Christians have an opportunity of showing the power of religion in a way which is superior to any abstract argument. It controls their temper; it makes them kind and gentle; it sustains them in trial; it prompts them to deeds of benevolence; it disposes them to be contented, to be forgiving, to be patient in the reverses of life. Every one may thus be always doing something to make an impression favourable to religion on the minds of others. Yet it is also true that much may be done, and should be done for the conversion of others, by conversation properly so called, or by direct address and appeal. There is nothing, however, which requires to be managed with more prudence than conversation with those who are not Christians, or direct efforts to lead them to attend to the subject of religion. In regard to this it may be observed,

(a.) that it does no good to be always talking with them. Such a course only produces disgust.

(b.) It does no good to talk to them at unseasonable and improper times. If they are specially engaged in their business, and would not like to be interrupted--if they are in company with others, or even with their family--it does little good to attempt a conversation with them. It is "the word that is fitly spoken that is like apples of gold in pictures of silver," Prov 25:11.

(c.) It does no good to scold them on the subject Of religion, with a view to make them Christians. In such a case you show a spirit the very reverse of that religion which you are professedly endeavouring to persuade them to embrace.

(d.) All conversation with impenitent sinners should be kind, and tender, and respectful. It should be addressed to them when they will be disposed to listen; usually when they are alone; and especially when from trials or other causes they may be in such a state of mind that they will be willing to listen. It may be added, that impenitent sinners are much more frequently in such a state of mind than most Christians suppose, and that they often wonder that their Christian friends do not speak to them about the salvation of the soul.

From the exposition given of the important 1Pet 3:18-21, we may derive the following inferences:--

(1.) The pre-existence of Christ. If he preached to the antediluvians in the time of Noah, he must have had an existence at that time.

(2.) His divinity. If he was "quickened" or restored to life by his own exalted nature, he must be Divine; for there is no more inalienable attribute of the Deity than the power of raising the dead.

(3.) If Christ preached to the heathen world in the time of Noah, for the same reason it may be regarded as true that all the messages which are brought to men, calling them to repentance, in any age or country, are through him. Thus it was Christ who spake by the prophets and by the apostles; and thus he speaks now by his ministers.

(4.) If this interpretation is well-founded, it takes away one of the strongest supports of the doctrine of purgatory. There is no stronger passage of the Bible in support of this doctrine than the one before us; and if this does not countenance it, it may be safely affirmed that it has not a shadow of proof in the sacred Scriptures.

(5.) It follows that there is no hope or prospect that the gospel will be preached to those who are lost. This is the only passage in the Bible that could be supposed to teach any such doctrine; and if the interpretation above proposed be correct, this furnishes no ground of belief that if a man dies impenitent he will ever be favoured with another offer of mercy. This interpretation also accords with all the other representations in the Bible. "As the tree falleth, so it lies." "He that is holy, let him be holy still; and he that is filthy, let him be filthy still." All the representations in the Bible lead us to suppose that the eternal destiny of the soul after death is fixed, and that the only change which can ever occur in the future state is that which will be produced by DEVELOPEMENT: the developement of the principles of piety in heaven; the developement of the principles of evil in hell.

(6.) It follows, that if there is not a place of purgatory in the future world, there is a place of punishment. If the word prison, in the passage before us, does not mean purgatory, and does not refer to a detention with a prospect or possibility of release, it must refer to detention of another kind, and for another purpose, and that can be only with reference "to the judgment of the great day," 2Pet 2:14, Jude 1:6. From that gloomy prison there is no evidence that any have been, or will be, released.

(7.) Men should embrace the gospel at once. Now it is offered to them; in the future world it will not be. But even if it could be proved that the gospel would be offered to them in the future world, it would be better to embrace it now. Why should men go down to that world to suffer long before they become reconciled to God? Why choose to taste the sorrows of hell before they embrace the offers of mercy? Why go to that world of woe at all? Are men so in love with suffering and danger that they esteem it wise to go down to that dark prison-house, with the intention or the hope that the gospel may be offered to them there, and that when there they may be disposed to embrace it? Even if it could be shown, therefore, that they might again hear the voice of mercy and salvation, how much wiser would it be to hearken to the voice now, and become reconciled to God here, and never experience in any way the pangs of the second death! But of any such offer of mercy in the world of despair, the Bible contains no intimation; and he who goes to the eternal world unreconciled to God, perishes for ever. The moment when he crosses the line between time and eternity, he goes for ever beyond the boundaries of hope.

(a) "angels" Eph 1:21

Our apostle having, in the foregoing chapter, entered upon an exhortation to the practice of relative duties, particularly of subjects towards their rulers, and of servants towards their masters, he continues here his exhortation to husbands and wives in the former part of this chapter, beginning first with the wives' duty, (as did St. Paul in all his epistles,) because the duty of subjection is the most hard and difficult duty; Likewise, ye wives, be in subjection to your own husbands.

Observe here, 1. The duty enjoined, subjection; that is, a loving and delightful obedience to the husband, owning of and submitting to his authority, in compliance with the command of God.

Observe, 2. The persons from whom and to whom this subjection is due: from every wife to her own husband, believer or unbeliever. Christian or infidel; it is not lawful, upon any pretence whatever, for the wife to cast off this duty, which by the law of her creation, and the express command of God, is bound upon her.

Observe, 3. One special reason assigned why such wives as have unbelieving, wicked, and unconverted husbands, should take particular care to express that fear and reverence towards God, subjection and obedience, that chastity and conjugal affection towards their husbands, which the word of God calls for; namely, that such husbands as obey not the word, may without the word (preached) be won to the faith, by observing the efficacy and power of the word in the conversation of the wives.

Learn hence, That the wives' holy and humble, pious and prudent, meek and patient, chaste and unsuspected conversation before God and the world, does recommend not only their persons to the love and esteem of their husbands, but also their faith and holy religion, (which produces such good fruits,) to their approbation and choice: If any obey not the word be won by the conversation of the wives.

Our apostle's next advice, here given to wives, is concerning their attire; this is laid down, first, negatively, what it should not be, not an outward adorning, attended with great curiousity and exactness in dressing the body with plaited hair, gold chains, gay and gaudy apparel, and such like.

Where note, That plaited hair, gold chains, and costly attire, were then the attire of lewd women; whores only or chiefly were so decked and adorned, and therefore were absolutely forbidden to the Christian women by our apostles: but when such attire ceases to be a mark of such distinction, it may be worn by Christian women, provided it be done without pride, and without too great expense both of time and treasure: always remembering that gravity in apparel, and wearing such a dress as is soon put on, is most honourable and best becoming Christian women. "I had rather, says one, go like the wild Indians, than have those thousands of hours to answer for, which some have spent between the glass and the comb."

Observe here, That this text doth not absolutely forbid the wearing of ornaments or costly apparel by such persons whose quality will answer it, but only forbids pride and vanity, affectation and ostentation, in the wearing of them; it is not only lawful to cover the body, but to adorn the body; Abraham had never sent ear-rings and bracelets to Rebekah, had they been sinful in their use: to wear such things beyond our purse and place, and to make ourselves or others poor by making ourselves fine, is very sinful, but otherwise, lawful.

Observe next, Our apostle's affirmative precept for the woman's adorning, with the reasons of it, verse 4. But let it be the hidden man of the heart, &c.

Where note, 1. What must be apparelled and adorned, the hidden man of the heart; that is, the soul, which wants both covering and adorning as well as the body, sin having made both naked to their shame.

Note, 2. With what the hidden man of the heart must be apparelled; not with fine clothes, they will not cover a naked soul, but with the sanctifying graces of the Spirit of God, with humility and meekness, with piety and prudence, which ornaments will never wax old, nor grow out of fashion, as others do, and are also of precious esteem with God himself, they are in the sight of God of great price; these virtues are in themselves, and render the possessors of them truly valuable in the sight and esteem of God.

Upon the whole, then, it evidently appears, that the negation here is not absolute, but comparative; as if the apostle had said, "God will have the hidden man of your heart adorned with grace, and delights more to see that, than your bodies adorned with precious jewels and costly apparel; and accordingly, if women affect finery, and would appear beautiful, let them choose the best ornaments, those of the mind and heart, which will attract the eye of God towards them, rather than those external ones, which serve only to draw man's eye to an admiration of them."

Our apostle in these two verses enforces the exhortation and advice given to women in the foregoing verses, namely, to attire themselves with outward modesty and inward meekness, by a twofold argument:

1. From the example of holy women in general under the Old Testament, whose praise is in the scripture, not for the external adorning of the body, but for their affiance and trust in God, and their subjection paid to their own husbands.

Here note, 1. That holiness, or the duties of the first table, are required of women as well as of men: and God accepts holiness in them as well as in men, The holy women.

Note, 2. That all holy women of old did, and always ought to, make conscience of their duty to their husbands, particularly of subjection, that so good example may be given by them, and taken from them, for others to do the like: the virtue of good example is lasting, it may do good many years after the example is given; the example of these holy women had a fresh power to do good many thousand years after it was given, and will still have to the world's end.

2. Another argument is taken from the example of Sarah, who meekly obeyed Abraham, acknowledging him to be her lord; the daughters of whose faith, and the heirs of whose blessing, such wives will appear and prove themselves to be, who do as Sarah did, not suffering themselves by any fears or terrors to be diverted from, nor by any fits of passion and grief to be disturbed in, the performance of that duty which God requires, and the husband expects: Even as Sarah obeyed Abraham, calling him Lord.

Observe, 2. That the same duty and reverence, the same subjection and obedience, which Sarah gave to Abraham, is due and payable to every husband, else the apostle's argument is of no force.

Some might say, Abraham was a great man.

Ans. True, but Sarah obeyed him as her husband, as well as wives ought to do, because the command of God requires honour and reverence to be given to all husbands, as husbands.

Observe, lastly, With what great and wonderful goodness and clemency the Lord is pleased to overlook the failings and infirmities of his upright servants; we find in Sarah's story, Gen 18:1 that she spake very unhandsomely, and laughed indecently, when the angel came and told her she should have a son; but all that is passed by in silence, and that one good word she gave her husband, calling him lord, is mentioned here by St. Peter to her eternal honour. The Lord has a gracious respect to a little pure gold, though mingled with much dross, and in a great heap of sin: if he can espy, he will accept of a little spark of true grace.

O Lord! thou wilt not bring our infirmities and slips to account against us, nor rigidly reckon with us for the same, if our hearts be upright with thee: make us then sound in thy statues, that we may not be ashamed.

Next our apostle proceeds to direct and exhort husbands to the practice of their respective duties; the general and comprehensive duty of the husband here mentioned is cohabitation, under which all matrimonial duties are contained: Dwell with your wives according to knowledge; that is, as becomes wise and understanding men, that will understand their duty, and, as the rule of Christianity directs, giving just honour and due respect unto them, and exercising great tenderness towards them.

Next observe, The reason subjoined to enforce this duty upon husbands: 1. Because wives are the weaker vessels, subject to infirmities, and more liable to contempt; therefore their husbands should contribute their wisdom and authority to support their honour, and preserve them from being despised either by children or servants.

2. Because wives are not only co-partners with their husbands in their temporal good things, but also co-heirs of saving grace with them, heirs together of the grace of life.

3. Because otherwise their prayers, one with, and one for, another, would be obstructed and disturbed; That your prayers be not hindered.

Note here, That all sinful walking in general, but discord and discontent between husband and wife in particular, doth exceedingly hinder prayer: it oftentimes hinders from the very act of prayer, that the duty is laid aside; it flats and deads our spirits, and straitens our hearts in prayer, and it hinders the effect, fruit, and success, of our prayers; it makes persons in that condition, that they have no heart to come before God, nor care to lift up their faces to him.

From the whole learn, That it ought to be the mutual care of married couples so to order all their carriage towards each other, that in their houses they hinder not any holy duties; to hinder the practice of religion is repugnant to the great ends of this relation; some hinder by their wickedness, others by their discontent and frowardness; take we care that neither the husband's nor wife's heart be deadened, nor their heart damped to holy duties, by either of their sinful or froward behaviour; that family will be little in praying that is much in squabbling and contending one with another.

Our apostle having finished his exhortation to relative duties, namely, of husbands and wives, masters and servants, magistrates and subjects, he now enters upon another subject, namely, that of sufferings, showing us a prudential way and manner how to avoid sufferings, that they may not come upon us; and next how to avoid impatience under sufferings, that they may not come upon us; and next how to avoid impatience under sufferings, if it be the will of God that they do come upon us.

The former of these is spoken to in the verses now before us, in which he exhorts us to the practice of those virtues which are apt to reconcile, and gain the affections of men towards us, particularly he exhorts to unity and concord.

Be all of one mind; to sympathize one with another in and under sufferings, and to bear with one another's infirmities, to be courteous towards all, sweet and affable in our demeanour, provided our courtesy be neither a snare to ourselves, nor an encouragement to others in their sins, abstaining from all injuries and provocations, from all revenge both in act and in desire, not reviling them that rail at us, but giving good words for bad ones, for we are hereunto called, that we should inherit a blessing; that is, Christ by his gospel hath called, and by his example encouraged, us thus to do, that we may be blessed.

Next observe, that to encourage us to the perpetual practice of these virtues, our apostle assures us, that thereby we should most effectually consult the safety and comfort of our lives: For he that loveth life, that is, quietness and peace, which is the comfort of life, the likeliest way to obtain it, is, to keep his tongue from speaking evil of others, and his lips from uttering falsehood and deceit; plainly intimating, that it is men's unbridled tongues which bring most of their troubles upon them.

He advises also to eschew evil, to avoid and to abhor every thing that is vile and sinful; and to do good, that is, all the good we can, to all men; to seek peace, and ensue it, that is, to depart sometimes from our own right to obtain peace, and to follow hard after it, though it flies before us.

And further our apostle assures us, that this innocency of conversation is not only the way to gain the friendship of man, but to obtain the favour of God, and to engage his providence for our protection: For the eyes of the Lord are upon the righteous, and his ears are open to their cry: as if he had said, "The eye of God's special care will be continually watching over you for good, to save you from unreasonable men, and he will hear your prayers and all your distresses; and the face of the Lord, his angry countenance, will be against them that wrong you and do evil to you, to return it upon their own heads."

So that the sum of all is, that an innocent and harmless, a quiet, peaceable, and obliging deportment, doth naturally tend to preserve us from evil and from evil men; for who is he that can be so unnatural and ungrateful as to harm us, if we be followers of that which is good? that is, if we be civil and obliging to them, they cannot find in their hearts to be injurious and unkind to us. Who is he that will harm you, if ye be followers of that which is good?

Here note, That the apostle doth not absolutely say none will harm us, but he speaks of it as so very unreasonable and improbable a thing, that we may presume it will ot ordinarily and often happen: not but that good men are obnoxious to harm: the most unblemished and shining virtue will not at all times and in all times and in all cases be exempt from injury and ill-treatment; but the following of that which is good doth in its nature tend to secure us from the malice and mischief of men, and very frequently does it, and is the best and most effectual means in order to it; he must love mischief for mischief's sake, that will be mischievous to him who never offered him any occasion, or gave him any provocation: therefore let us never be weary of well-doing, seeing doing good to men is ordinarily a security against injuries from men, by recommending us to the favour and protection of God, and to the esteem and good-will of mankind; none shall harm them that do good, for all harms shall tend to their good.

As if the apostle had said, "Though following that which is good be, generally speaking, a sure and certain way to keep you from harm, yet should it so happen, that notwithstanding all your piety and prudence, you should suffer for well-doing, ye are happy and not miserable; therefore be not afraid of their terrors and threatenings, neither be ye troubled for what they can inflict upon you."

Note hence, 1. That to suffer affliction and persection for righteousness' sake, doth not hinder, but further our happiness; If ye suffer for righteousness' sake, happy are ye, for so suffered your Saviour that went before you.

Note, 2. That when God calls us forth to suffer for righteousness' sake, we must fortify ourselves against all fear: no terrors must trouble us, no apprehended dangers or difficulties must dismay us: Be not afraid of their terror, neither be troubled.

But sanctify the Lord God in your hearts;-- This phrase in scripture imports, 1. A firm belief of God's Almighty power, that he can protect from sufferings; and a full affiance in his goodness and providence, that he will do it, if it be good for us.

2. It is from the heart to own and believe the truth of all that God delivers in his word by way of promise to his people, and by way of threatening to their enemies, that his eyes are over the righteous, and his face against them that do evil.

3. To sanctify the Lord God in our hearts, is always to maintain upon our minds such an holy fear, and awful reverence of God, as will effectually prevail upon us to dread more the displeasure of God, than any thing we can suffer at the hand of man.

Learn hence, 1. That when sufferings are approaching we ought to strengthen our hearts against all fears of suffering, by putting our trust in God.

2. That by this trust and confidence in God in a suffering hour, we do eminently sanctify the Lord God in our hearts, Sanctify the Lord of hosts himself, and let him be your fear and your dread. Isa 8:13

--And be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear: As if the apostle had said, "If you be Christians indeed, you are not without hope, an hope of everlasting bliss and happiness, which will infinitely recompense you hereafter for all the hard things which you suffer for the sake of Christianity here; and forasmuch as this your hope is not a vain and groundless expectation, but a rational hope, be always ready to render a reason of that hope that is in you, with meekness and fear.

Learn hence, 1. That the Christian's hope is a rational hope, he has a reason to hope for what he hopes, his hope is well-grounded upon the promise of God, upon the purchase of Christ, and upon the operations of the Holy Spirit, quickening him by its renovation, leading him by its manuduction, actuating him by its influence, animating him in devotions by its assistances, by being the author of all that grace that is in him.

Learn, 2. That it is a Christian's duty to be always ready to render a reason of this his hope, when the glory of God, the honour of religion, and the good of others do require it.

Learn, 3. That this must not be done with vanity and ostentation, but with meekness and fear: Be always ready to render a reason of the hope that is in you with meekness and fear.

Here our apostle adds his advice to Christians, that they silence and put to shame their adversaries, by their holy conversation, together with their rational disputations: he bade them in the former verse be always ready to make a profession of their faith, and to render a reason of their hope; here he bids them confute gainsayers by a good conversation, and in order thereunto to keep continually an innocent mind and a clear conscience, pure from guile, and clear from guilt: Having a good conscience, that such as speak evil of you, as of evil-doers, may be ashamed.

Note here, 1. That let the servants of Christ be never so innocent in their lives, and circumspect in their carriage, yet there are those that will censure them as bad men, and slander them as evil doers.

Note, 2. That a good conscience, accompanied with a good conversation, is the most effectual mean to stop the mouth of slander, and to put such as accuse us falsely, to shame.

Note, 3. That when sufferings and persecutions do come, after all, the consideration that we suffer not for evil, but for well-doing, will be a sufficient support and consolation to us. It is better, if God sill have us suffer, that it be for well-doing; better for us, but worse for our persecutors; for now the body only suffers, while the soul is free.

These words are brought in as a strong argument, why Christians that suffer wrongfully should bear it patiently; it was our Saviour's own case; he that had perfect innocency and unspotted righteousness, suffered in the severest manner for us that were unrighteous, that he might reconcile us to God, being put to death in the flesh, that is, in our human anture, but quickened by the Spirit, or raised to life again by the power of his godhead; it doth therefore well become all his followers cheerfully to undergo all manner of sufferings for him, which they meet with in their duty to him.

Note here, 1. Christ did not barely suffer for our good, but he suffered in our stead: he is not only said to suffer for us, but to suffer for our sins, that is, the punishment of our sins; for no man was ever said to suffer for sin that did not undergo and endure the punishment of sin.

As the sin-offering under the law is called an offering for sin, because it did expiate the guilt of sin, by dying in the place and stead of the offender; in like manner, when the death of Christ is called an offering for sin, what can it import, but that he suffered to make atonement for sin in our place and stead? The just for the unjust; if these words do not imply the substitution of Christ as our surety, and his suffering the punishment due to our sins, what words can express it?

Note, 2. That the great end of Christ's bitter death and bloody sufferings, was to bring all those for whom he died unto God; now Christ's bringing us to God imports our apostasy from him, and our inability to return to him; that sin unsatisfied for, which was the great bar to keep us from him, is mercifully removed by him, and that our chief happiness consists in the enjoyment of him.

Being put to death in the flesh, but quickened by the Spirit: As if St. Peter had said, "Though Christ suffered for our sins, and was put to death in his human nature, or flesh, yet he was quickened and made alive by the Spirit, in which, or by which Spirit, he went and preached to the spirits in prison, which in the days of Noah were hardened in sin and disobedience, whilst the long-suffering of God endured them, and waited for their repentance no less than an hundred and twenty years, whilst the ark was making and preparing, and Noah preached to them; yet so impenitent were they to the very last, that only eight were saved in the ark."

Note here, 1. That the old world before the flood were in prison whilst here on earth, being in bondage and captivity to sin and Satan, held in the chains of their lusts, and in the bondage of their iniquity; such as are in bondage to sin, are captives in Satan's prison: the old world was also in prison whilst on earth, as having received from God the sentence of destruction, and were reserved as in prison, against the day of slaughter, if they repented not within an hundred and twenty years.

Note, 2. That Christ by his Spirit did preach to the old world in the ministry of his prophets, Enoch and Noah; and his Spirit did chide with them and reprove them, in order to their bringing to repentance.

Note, 3. That those refractory and hardened sinners, for despising the offers of grace made to them, were for their disobedience clapped up in the prison of hell, suffering the vengence of eternal fire; such as were cast into prison in Noah's time, were all fast in St. Peter's time: there is no picking the locks of hell gates, no breaking through the walls of the fiery Tophet; hell has a door to take in, but none to let out.

Note, 4. That though Christ by his Spirit preached to the spirits in prison, yet it was not when they were in prison, I mean in the prison of hell, but when here on earth; there are no sermons in hell, no conditions of happiness proposed, no tenders of salvation propounded there; Christ preached to these prisoners to prevent their imprisonment, Christ preached to these men, who were now in prison, that they might not have been imprisoned.

Note lastly, That the obstinate infidelity, and sottish stupidity, of the old world, was amazing, that after an hundred and twenty years' preaching, no more than eight persons should be persuaded into the belief of the world's destruction.

From the beginning we find that the prophets of God had cause to complain that few have believed their report: do not the ministers of God now groan to God, that they run in vain, and labour in vain, and spend their strength for nought? From the beginning it has been so.

Lord! if thou honourest any of us with better success, and givest us to see the fruit of our labours in the lives of our people, help us to set the crown of praise on the head of thine own grace, and say Non nobis, Comine, non nobis, &c. "Not unto us, O Lord, not unto us, but unto thy name give glory."

Observe here, 1. The type and the anti-type, the ark and baptism; their salvation from the deluge, by the ark, prefigureth our salvation from God's wrath by baptism. As all that were without the ark perished, and all within the ark were saved; so all that are ingrafted into Christ by faith, whereof baptism is a seal, are saved, whilst the unbelieving and unbaptized part of the world perish. Baptism is such a mean of spiritual salvation now, as the ark was of Noah's and his family's temporal salvation then: the like figure whereunto, baptism now saveth us.

Observe, 2. How our apostle expresses himself, and plainly declares what he means by that baptism which is saving; negatively, it is not the outward ceremony of sprinkling the face, or washing the body with water, that is saving, or any ways pleasing unto God, save only as it is an act and exercise of our obedience to his command and will; but positively, it is the answer of a good conscience towards God, that is, the faithful answer of a resolved soul in the covenant of baptism, who gives up himself to the obedience of Father, Son, and Holy Spirit, and renounces the world, the flesh, and the devil; this covenanting is the condition of salvation, and baptism but the sign.

Learn hence, The outward baptism alone saves none, but the inward only; and the sign and singular effect of inward baptism, is the answer of a good conscience towards God, Yet we must not conclude, with the Anabaptists, from this text that baptism can be of no saving advantage to infants, because, they cannot at present make this answer of a good conscience: for in the same manner speaks St. Paul of circumcision, that the true circumcision before God is the inward circumcision of the heart and spirit, and not the outward circumcision of the flesh.

But who dare argue from thence, that the Jewiah infants, for want of the inward circumcision, must not be admitted to the outward?

The argument is the very same: will you say that the answer of a good conscience is absolutely necessary, and expressly required, that baptism may be beneficial; therefore they only are to be baptized that can make this answer? The same may we say, that the inward circumcision of the heart was required as the only acceptable circumcision in the sight of God: therefore they only are to be circumcised, who have this inward circumcision of the heart. But as the one was the will of God, so is the other.

True indeed, The Jews did not admit proselytes to circumcision then, no more will we admit adult persons to baptism now, without the answer of a good conscience, or a solemn stipulation to be the Lord's for ever: but they admitted infants to circumcision without it; in like manner, the Christian church now admits the children of Christian parents to baptism, without any such answer made by them, but for them only.

Our apostle having in the close of the former verse, spoken of the resurrection of Christ, and of the benefits which we receive thereby, he makes mention in this verse,

1. Of his going into heaven, there to dispatch all that remained to be done for the completing the salvation of his people.

2. He is here affirmed to be at God's right hand. The right hand is the upper hand, the hand of honour; and the right hand is the hand of power; accordingly Christ sitting at God's right hand, as an enthroned king, imports sovereign honour and supreme power: and that God has exalted his Son Jesus Christ with great triumph to his kingdom in heaven.

3. It is asserted, that angels, authorities, and powers are made subject to him; that is, our Jesus, in whom we hope, believe, and trust, is advanced in heaven to a pre-eminency above, and to a superiority over, all angels and celestial powers, waiting and expecting until all his enemies on earth become his footstool.

For though his victory is yet incomplete and inconsummate, and we see not all things yet put under him, it may suffice at present that we see Jesus crowned with glory and honour, and that's enough to show that the power of his enemies is broken; and that though they make some opposition still, yet it is to no purpose at all: for refusing to submit to his sceptre, they will fall by the rod of his strength, Angels and principalities in heaven, and all powers and potentates upon earth, being made subject unto him.

The third Chapter.

Likewiſe let the wiues bee ſubiecte to their Houſbandes, that euen thei whiche obey not the word, maie without the woorde bee wonne by the conuerſation of the wiues. While thei behold your pure conuerſation, which is with feare.

SAincte Peter in this place, namely ſpeaketh of thoſe Wiues, whiche in his tyme had vnbeleeuyng Houſebandes: and again, of ſuche faithful Houſebandes, as yet had Heathen and Ethnick wiues. For, it oftentymes happened in thoſe daies, that the Apoſtles preached the Goſpell emong vnbeleeuyng Pagans and Infidelles: emong whom it was often ſeen that the one of the parties, to witte, either the Houſebande or the Wife, was conuerted and wonne vnto Chriſte, the other ſtill wallowyng and perſiſting in errour. Now, if this charge of Wiues ſubiection and obedience to their houſbandes, were ſo ſtraightly commaunded then: how muche more is it behouefull and neceſſarie to performe, and ſhewe it forth now adaies. The office therefore of a Wife, (ſaieth ſainct Peter) is this, to bee loyall and ſubiecte to her Houſebande, yea, though he bee an Infidell and a Heathen. And here he inferreth the cauſe why it is conuenient and behoouefull ſo to doe.

That euen thei whiche obeye not the worde, maie without the woorde bee wonne, by the conuerſation of the wiues.

WHen the Houſebande ſeeth that his Wife liueth orderly, innocently, and honeſtlie he is thereby moued and prouoked to embrace the like Chriſtian Faithe and godlineſſe. And albeeit, the office of preachyng bee not committed, nor allowed vnto Women, yet ought thei neuertheleſſe, ſo honeſtly to demeane and behaue themſelues in maners and conuerſation, that euen thereby thei maie allure and drawe their Houſebandes vnto Faithe. Wee reade, that the vertuous Matrone Monica, Mother vnto ſainct Auguſtine, conuerted her houſeband a little afore his death, vnto the Faithe of Chriſt: and after that her Soonne Auguſtine alſo. But wee muſt note, that this is an externall office and outward charge, not to bee doen of any woman, with intent thereby to bee iuſtified. For, by all this obedience ſhall not a woman bee ſaued. For, euen emong the Heathen Infidelles, wee maie finde ſome Wiues in eche reſpecte verie duetifull, ſeruiceable and debonaire to their houſebandes: but that obedience of theirs, raught no farther then to content, ſerue, and pleaſe their houſebandes. For, ſo did God ordaine and appoincte Geneſ. iij. when he ſaied to the woman: Thou ſhalt be ſubiecte to thy Houſebande, and he ſhall rule ouer thee: whiche is one of the puniſhmentes, that God there inflicted and laied vpon Women. But yet this is (as I ſaied afore) appertainyng to outward conuerſation, and belongeth to the bodie, not to the Spirite.

Women haue here greate cauſe to reioyce, in that, thei knowe, what Worke to doe, to pleaſe God withall. For, this is ſuche a greate treaſure, as a wife can not haue a greater, nor more precious: in that, ſhe certainely knoweth, that when ſhe ſheweth ſuche ſubiection and obedience to her houſebande, ſhe highlie pleaſeth God therewith, and doeth that, whiche to hym is right acceptable: then whiche knowledge and perſuaſion, what can be tide vnto her more ioyfull and gladſome? And therefore, ſhe that is deſirous to bee a right Chriſtian wiſe, let her thus thinke with her ſelf: I will not reſpect, what maner of perſone my houſebande is, with whom I am now coupled in mariage, whether he bee Iewe or Gentile, good or badde: but I will drawe my ſelf to this conſideration and reſpecte onely, that God hath appoincted me to bee this mannes Wife, and linked me vnto hym in the bandes of Matrimonie, and therefore, as I am bounde, ſo will I in all poinctes bee ſubiecte and obedient vnto hym. This perſuaſion beeyng once throughlie ſettled in her, liuyng in ſuche duetifull obedience, all her Workes bee bothe acceptable and commendable.

If any bee ſo wilfull and waiwarde, whom theſe reaſons doe not moue, to ſuche a one (doubtleſſe) no other perſuaſions will be auaileable. By beatyng, a man ſhall doe no good, if he thinke thereby to bryng his wife to be tractable and duetifull: for in caſtyng out one Deuill by beatyng, he ſhall bee ſure to beate in twoo as badde or worſe, as in our common Prouerbe we are wont to ſaie: O that Wiues throughlie knewe this doctrine, and exhortation of Saincte Peter: how happily and bleſſedlie ſhould thei liue? But our peruerſe and crooked Nature is ſuche, that what God commaundeth, none are willyng to followe, but what mannes idle braine deuiſeth, after that men runne headlōg. Furthermore, God hath willed this Commaundement of wiues obedient ſubiection to their houſbandes, to bee ſo firmely and inuiolablie obſerued, that he hath graūted power and aucthoritie to the houſebandes, to diſſolue, vndoe, diſalowe, and to make fruſtrate, and of none effecte any vowes made by their wiues, if thei miſlike the ſame: As wee read Num. xxx. And that for none other cauſe, but to liue therby at home in peace, quietneſſe, and tranquillitie. And thus muche firſte, of the office and duetie of Wiues towarde their Houſebands: now next the Apoſtle ſetteth doune, how a Wife ought to behaue her ſelf towardes all others.

Whoſe apparailyng let it not be outward, as with broided haire, and golde put aboute, or in puttyng on of apparaile: But let the hidde man of the harte bee vncorrupte, with a meeke and quiet Spirite, whiche is before God a thyng muche ſet by.

THis treaſure and inward garniſhement, we maie not thinke here to be commaunded and preſcribed onely for Wiues, but the ſame ſtretcheth & ought to bee conſtrued, as ment alſo of Men. Here maie ſome aſke this queſtion: Whether theſe ſaiynges of Saincte Peter, concernyng Womens apparaile, bee ſtraightly commaunded or no? Wee reade of Queene Eſther, how that ſhe ware a Croune of gold on her head, and putte on her roiall apparaile that was very rich, precious, and meete for a Quene: Eſth. ij. and .v. Iudith alſo apparailed her ſelf moſte brauelie and magnificently. Iud. x. But in bothe places we finde it thus explaned, that thei did it not for any vaine delite that thei had therein, but rather that thei contemned, and little eſteemed that gorgeous furniture, whiche thei did weare but for the tyme, the better to compaſſe and bryng aboute their godlie and zealous purpoſes. The ſame aunſwere maie wee make here. That it is the duetie of eche godlie woman, to bee in mynde ſo vertuouſlie affected, as that ſhe maie wholly contemne this gaie attire and womanniſhe brauerie: for if thei once linke thē ſelues in loue therewith, (the nature thereof is ſuche) that thei will daiely ſeeke more and more to prancke theim ſelues, and will keepe neither meane, nor order therein, but wantonly and licenciouſly without ende, couet the continuall maintenaunce of ſuche vaine and diſſolute prodigalitie.

A Chriſtian Woman therfore ought vtterly to deſpiſe this outward deckyng, and worldlie gallantiſe: but yet ſo, that if her Houſebande will haue her ſo to dooe, or any other honeſte reſpecte require the ſame, it is to bee borne withall, and tolerated. Howbeeit it is moſte to bee wiſhed, and thei are moſte eſpecially ſo to frame themſelues in their attire and deckyng, as ſainct Peter here teacheth them: to witte, to bee inwardly garniſhed, and decked with a milde and gentle ſpirite. Thy brauerie and furniture is gaie and gallant enough, if thou decke and attire thy ſelf, to content and pleaſe thy Houſebande. Chriſte requireth no ſuche thyng at thy handemaie, he is highly offended, if thou trimme thy ſelf to the intent to pleaſe the eyes of other men, or becauſe thou ſeekeſt thereby to bee dignified and called faire, louely, or beautifull. But thy cheefeſt care ought to bee, to carie this precious furniture, and incomparable garniſhement (afore ſpoken of) in thy harte, farre from all corruption, as ſaincte Peter ſaieth, and to leade a decent, honeſte, and chaſte life.

It is a ſure token, that thou haſte very ſmall workyng of the Spirite in thee, if thou feele thy ſelf to bee muche giuen to this phantaſtical, worldly and outward brauerie. For if Faith and the Spirite were truly ſettled within thee, thou wouldeſt ſooner ſtampe and treade it vnder thy feete, then to take delite and pleaſure therein. And thou wouldeſt ſaie as Eſther did: Eſth. xiiij. Thou knoweſt Lorde that I hate and haue no delight in this Croune whiche I weare on my head, and that I weare this gorgeous apparell euen againſte my will. If I were not compelled ſo to doe, to pleaſe my Lorde the Kynges eye, I had leifer tread it vnder my Feete. A wife thus mynded, can not herein but bee muche the dearer and acceptabler to her houſbande. And therefore Saincte Peter willeth Matrones and Wiues to ſett their delite in attiryng and garniſhyng themſelues with this inwarde furniture, and to bee endued with a meeke and quiet Spirite, hauyng their heartes voide and free from all corruption.

In aduiſing them to be meeke and gentle ſpirited, his meanyng is not onely, to reſtraine them from licencious gaddyng abroade, and other open and outwarde miſdemeanours of the worlde: but his meaning is, that thei ſhould with muche more heede and carefulneſſe looke to themſelues, that their myndes inwardlie bee incorrupt, and that thei conſtantlie perſeuere in a true and ſincere Faithe, not ſuffryng the ſame any waie to be empayred or violated.

And thus it commeth to paſſe, that the hart willingly containeth it ſelf within his limitted boundes, without breakyng out into any diſorder, and be thinketh how it maie pleaſe their houſbande. And ſuche an harte, is an exceedyng pleaſure and acceptable attyre before God. If a woman bee neuer ſo richely apparelled in cloath or beaten golde, and garniſhed all ouer (euen to the foote) with Gemmes and precious Stones of price ineſtimable, this her apparell muſt needes bee very magnificent and ſumptuous: but no woman can be any waie ſo richlie and brauely attired, as in any reſpect to be comparable to that vnualuable attyre of the Soule, whiche before God is a thyng muche eſteemed and ſet by. Golde and precious Stones in the eye of the worlde are thinges highly eſteemed and of ſinguler price, but before God, thei bee thinges filthie, abhominable and of none accoumpt. That woman therefore is gorgeouſlie and richlie attired before God, whiche hath a quiet and gentle ſpirite: for ſeeyng that before God it is a thyng ſo highly ſet by, it can not but bee a thing of ſinguler greate excellencie and ful of maieſtie. A Chriſtian ſoule alreadie hath whatſoeuer Chriſt himſelf hath: becauſe Faithe bringeth together with it al good thinges. And this is ſuche a precious treaſure and riche attire, that no man can ſufficiently and according to the worthineſſe thereof eſteeme and prize it. For it is highly eſteemed and prized by God himſelfe. The perſwaſion and inculkyng of theſe reaſons, will bee muche behouefull, expedient and forcible to drawe womens myndes from the deſire of this worldly pompous apparell, wherevnto thei are by nature otherwiſe muche enclined: and ſo to bring them in loue with this inwarde garniſhyng, that thei maie of themſelues willingly loathe and deteſt all worldly and outwarde brauerie. For it can not be, that a vertuous Chriſtian woman hearyng theſe thinges, and inwardly in harte digeſting them, but ſhe ſtraightwaies entreth into this conſideration with her ſelf: Beholde, if this braue attyre and ſumptuous apparell bee nothyng at all regarded before God, why ſhould not I alſo contemne and deſpiſe it? But if I muſt needes weare it, I will dooe it onely, to pleaſe my houſbande thereby, whoſe pleaſure it is to haue it ſo: and vnto whom, God hymſelf hath expreſſelie commaunded me to be obedient. A woman thus minded, is truely garniſhed and decked in her Spirite. Now, moreouer ſainct Peter bringeth in, the example of holie women, thereby to drawe and prouoke other women to this Chriſtian purpoſe and conſideration: ſaiyng.

For after this maner in tymes paſt, did the holy women, which truſted in God attyre themſelues, and were ſubiect to their Houſbandes. As Sara obeyed Abraham and called him, Lord:

AS thei attyred themſelues, ſo is it meete that you alſo decke your ſelues (for ſo is his meanyng) and to bee loyall and obedient to your houſbandes, as Sara was vnto Abraham, who called him Lorde, as in the Scripture it appeareth Gen. xviij. When as the Aungell came to Abraham and ſaied to Sara his wife: this tyme tweluemonth thou ſhalte beare a Sonne, ſhe laughed and ſaied: After I am waxed olde, and my Lorde alſo, ſhall I giue my ſelf to luſt? Whiche place Saincte Peter here fitlie remembred and aptly alledged. For Sara would not haue called her houſbande Lorde, if ſhee had not been ſubiect and obedient vnto hym, and carefully bent to pleaſe hym. Therefore he afterwarde ſaieth.

Whoſe Daughters ye are, whiles ye dooe well, not beyng afraide of any terrour.

WHat meaneth hee by this admonition? Doubtleſſe this. The nature and diſpoſition of women is for the moſte parte, tymorous and fearefull of euery wagging of a Strawe, and is eaſilie drawen to ſhake and tremble at euerie ſhadow: which is the cauſe that there is in that Sexe ſuch ſtoare of magicall Impoſtures and ſuperſticious enchauntmentes, whiche thei alſo teache one an other, the number of whom now adaies is growen to bee very greate. This miſchieuous practiſe ought to be farr awaie from euery Chriſtian Matrone: who ought to dwell in ſuche ſafetie of conſcience, and to liue ſo voide of ſeruile feare, that ſhe ſhould not in ſuche fearefull ſorte runne vp and downe, now ſeekyng helpe of this Enchauntreſſe, nowe of that. But rather ſo ſurely to ſtand vpon her garde, that ſhe maie boldly and faithfullie committ all thinges to the good diſpoſition of God: not doubtyng but that all thinges ſhall happen to her for the beſt, and that no harme can betyde her. For, beeyng aſſured and certaine of her eſtate, and that her condition is allowed and liked of GOD, what cauſe hath ſhe to feare? If her Childe dye, if ſhee her ſelf bee touched with any diſeaſe, all is for her good: let her referre the caſe to God, for ſith ſhe is in that ſtate that is pleaſing and acceptable to God, what can ſhe wiſhe better? And let this be taken as ſpoken to the women: now followeth that which concerneth Men.

Likewiſe ye houſbandes, dwell with them as men of knowledge, giuyng honour vnto the woman as vnto the weaker veſſell, euen as they whiche are heires together of the grace of life, that your prayers bee not interrupted.

THE Wife (ſaieth hee) is a veſſell and Inſtrument of God: which God vſeth to this purpoſe that ſhe ſhould conceiue and bring forthe Children, nouriſh and bryng them vp, and gouerne the houſe. Theſe be the offices and dueties that belong to the Wife, who is a veſſell and Organe of God, created and made for the ſame purpoſe: & wherevnto he hath made her by a certain naturall propenſion, apt and enclinable. Such an Organe and meane, muſt a manne haue to helpe hym, and therefore ſaieth S. Peter, you houſbandes ought to dwell with your wiues as men of knowledge: And not that you ſhould accordyng to the vnruly affections of your owne conceiptes and braines ſeeke to rule ouer them. Their duties are to frame themſelues to fulfill their houſbandes commaundementes, and to ſeeke all waies to pleaſe them: But withall, it is the houſbandes charge again, to deale with his wife by reaſon, and to handle her gentlie and curteouſlie, yea yeeldyng ſomething vnto her, and giuyng honour to her, as to the weaker veſſell of God.

The Houſband alſo is the Veſſell and Organ of God, but the Woman is the weaker, and that not onely in bodie but alſo in minde, wherein ſhe is of a weaker and fearfuller moulde. And therefore thou muſt ſo handle her and ſo deale with her, as ſhee maie beare it. And herein thou muſt none otherwiſe frame thy dealinges, then thou wouldeſt doe about any other Inſtrumentes whatſoeuer, that thou haſt neede for any purpoſe to vſe: as if thou wouldeſt preſerue and keepe thy knife in a good edge, thou muſt beware that thou cutt no ſtones with it. But of this poynt there cā not any certaine rules be preſcribed. God referreth that to the diſcretion and wiſedome of eche peculier mā, to vſe his Wife with reaſon and knowledge: and as the nature, wit and diſpoſition of euery one doeth require. For thou arte not allowed to vſe that power and authoritie whiche thou haſte ouer her, accordyng to the deuiſe of thyne owne ſenſuall phantaſie: for thou art her houſbande, becauſe thou ſhouldeſt helpe her kéepe her, maintaine and nouriſh her, and not to ſpoyle and marre her. Herein therefore (I ſaie) can no certaine ſcope and boundes be limited to a man for circumſtaunce how to rule and gouerne his wife, but the vſage thereof is referred to euery particuler mans diſcrete dealyng and wiſe gouernement.

After this ſorte wee are likewiſe taught, as touchyng the Houſebandes, what dealynges are fitte and decent for theim, and what behauiour thei are to vſe, agreeable to Gods good will and pleaſure: To witte, that thei ſhould dwell with their Wiues, and ioyntlie with theim ſeeke to gette bothe their liuynges, helpe to maintaine and comfort one the other, and to vſe themſelues the one to the other, gentlie and courteouſlie. And although all thynges in houſholde matters, at all tymes be not handeled accordyngly as thou wouldeſt haue them, but many times contrary to thy mynd and appointment, yet muſt thou remember that thou art a Man, and of more wit, reaſon, and perfection then a Woman: And therefore the defects and miſſehappes, growyng through thy Wiues weakeneſſe and imperfection, thou arte by reaſon to amende and beare with: And what any waie wanteth in her, thou arte to ſupplie: Yea, ſometymes thou muſte winke at matters, and ſeeme not to knowe all thynges: ſometymes to yeeld a little, many tymes to forgiue and pardon thynges amiſſe, and eche waie to giue to thy wife her due honour.

This honour (I know not how) many haue after ſundrie ſortes interpreted. Some thinke it to bee meant, that a manne ſhould prouide for his Wife conuenient foode and raimente, and ſo cheriſhe and keepe her: Some others would haue it to ſignifie the louelie beneuolence, that is and ought to bee betweene maried folkes. In my opinion, the interpretation of this place, is thus muche in meanyng, that the Houſebande ſhould ſo accoumpt of his Wife, and ſo vſe her, as a Chriſtian veſſell, and the organ or Inſtrumente of God. For thei ought bothe, ſo to frame and diſpoſe their liues, that the Wife muſte obeye, loue, and honour her Houſebande: and again, the Houſbande is to giue vnto his Wife that honour, that is due vnto her. If thei can frame themſelues after this ſorte, thei ſhould liue in moſte amiable peace and loue together, and all thynges would goe well with theim, whereas otherwiſe, if this knowledge and mutuall zeale bee wantyng, all thynges in their maried eſtate are lothſome, tedious, cumberſome, and ful of grief. And hence commeth it, that ſuche couples (I meane ſuche Houſebandes and ſuche Wiues) as marie together, for none other cauſe, but for wanton pleaſure onely, thinkyng ſo ſtill to liue in laſciuious delightes, and ſenſuall appetites, finde nothyng in their mariage, but irkeſome grief, and verie torment of mynde. But if thei would haue regard, and reſpect vnto the Woorke and will of God, and thither directe all their reaſons and accoumptes, thei ſhould liue a right Chriſtian life in their maried eſtate, and farre otherwiſe then the Pagans and Ethnikes doe, who are vtterly ignoraunt of the good will and purpoſe of God in this behalfe.

As thei whiche are Heires together of the grace of life.

THE Houſebande ought not onely to marke and conſider. that his Wife is a weake Creature, and eaſie to offende, and there to ſtaie: But this rather is required of him, that he haue ſpeciall regarde vnto this, that ſhe is Baptized into the Faithe of Chriſte, and that ſhe is poſſeſſed of all thoſe good thynges in Chriſte, whiche he hymſelf is enheritable vnto. For accordyng to our inner man, wee are all equall and alike, and there is no difference betweene a Manne and a Woman: But outwardlie, God requireth that the Man be the head and gouerne: and the Woman to be ſubiect and obedient.

That your praiers be not interrupted.

WHat meaneth Sainct Peter by theſe woordes: Forſooth euen this: that if wee will not directe our doynges herein, by this rule of reaſon, but deale ſenſually, roughly, ſelfwilledly, vnreaſonably, vnquietly, and waiwardly, and (as men that will neuer bee pleaſed) looke to haue euerie thyng to fall out iumpe, accordyng to our owne wilfull deuiſes: Wée maie not thinke but that the Wife alſo, hath her diſeaſes and imperfections, and ſo ſhall the one neuer pleaſe nor content the other, nor greatly care the one for the other: the one neuer yeeld an inche to the other, neuer pardon and forget any thyng the one to the other: Nor the one to like well of that, which is doen by the other, or of the one to thother: and in theſe outragious garboiles, how can thei praie, and ſaie: Forgiue vs our treſpaſſes, as wee forgiue them that treſpaſſe againſte vs. By this praier, we muſt fight againſt the Deuill, and therefore it behooueth vs to agree emong our ſelves. Theſe are thoſe true and moſte excellent good Workes, that herein wee are required to enſue and put in practiſe. Whiche if thei were throughlie inculked, and preached vnto vs, and that wee effectuallie and entirely would agnize and remember theim, wee ſhould haue all thinges at home in moſte quiet caſe, and peaceable tranquillitie. Hitherto now wee haue heard how a Chriſtian man ought to vſe, and behaue hymſelf in ſundrie vocations and kindes of life: and priuatelie alſo one with an other. Now, he will teache vs, how all maner of men generallie are to behaue theimſelues Chriſtianlie one to an other, and what comely conuerſation outwardlie thei are to vſe.

Finally, bee ye all of one mynde: one ſuffer with an other: loue as brethren: bee pitifull: bee courteous:

ALL that he here ſaieth, carieth none other meanyng, but that wee ſhould loue one an other. For that whiche the Scripture elſwhere comprehendeth in fewe woordes, is here ſomewhat at large paraphrazed and expoūded. The meaning therefore of ſainct Peter here is, as though he ſhould ſaie: This is the ſumme of all that can be commaūded and preſcribed, concernyng your outward conuerſation, that you bee all endued with one mynde, affected alike, and linked in harte and iudgemente alike, that whatſoeuer ſeemeth right and good to one, maie ſemblably bee ſo thought and deemed of others.

Wee can not all of vs doe one and the ſelf ſame Woorke: euery one muſt worke for hymſelf, and in that vocation wherein it hath pleaſed God to place him. The Houſbandes charge, is not as the Wiues, nor the Seruauntes office as the Maiſters, and ſo of others. It is too too fooliſh and ridiculous, that ſome of our maiſterlie leaders haue taught, how that we muſt all doe the ſame thynges, and woorke the ſame Woorkes. Of this ſtampe are thoſe dreaming Popelinges, that are ſtill beatyng into our heades, their liyng Legendes of Sainctes, preachyng thereout vnto vs, that this holie Saincte did this, and that holie Saincte did that: inferryng therevpon, that wee alſo muſt doe the ſame. Doubtleſſe, Abraham when he would haue Sacrificed his ſoonne Iſaac, beeyng ſo peculiarlie commaunded to doe by God, did therein a moſte excellente and worthie act: but when the Gentiles and other Nations would imitate his dealyng therein, without any expreſſe commaundemente of God, and ſacrifice their children: that dealyng of theirs was abhominable before God. So did Salomon moſte godlie and well, in buildyng a Temple vnto the Lorde, for the whiche God moſte liberallie recompenced hym: now thervpon ſodainlie ſtarte vp our blinde fooliſhe and pratlyng Buzzardes, who teache vs that wee alſo muſt builde Churches and Chapells, whereas in truthe, there is no ſuche thyng commaunded vnto vs of God. And herevpon it commeth to paſſe, that whereas wee ought among our ſelues to haue all one mynde, and one iudgement, but diuerſe woorkes, the caſe is turned cleane vpſide doune: and wee all ſeeke to doe one ſelf ſame woorke, and to haue diſagreyng iudgementes, and contrary mindes: which is flatlie repugnaunt to the Goſpell.

All men are now therefore to be taught, that it is required at all our handes, that wee ſhould thinke all one thyng, bee all of one iudgemente and like affection, but yet that wee muſte woorke diuerſlie: that wee haue one harte, but yet many handes. Wee muſt not all followe one and the ſame woorke, but euery one muſt exerciſe his owne woorke: For otherwiſe wee could not perſeuere and continue, in one mynde and one harte. That whiche is outward, muſt needes bee diuerſe: ſo that euerie one muſt abide in that, whiche he is commaunded vnto, and wherevnto he is called. This is a true & ſound doctrine for this life, and needefull of all men to bee throughlie knowen, and effectuallie practized: for the Deuill is moſte buſie in this poinct, yea, and hath alreadie in many brought his purpoſe to paſſe, that fewe men continue in the function peculierlie incumbent vnto theim, but blindlie runne on, and ſeeke to diſcharge their owne peculier offices by the woorkes of others: wherevppon there hath growen among vs muche iarryng diſagreemente: Monkes ſnappyng at Prieſtes, and Prieſtes kickyng at Monkes, and euery ſeuerall Profeſſion of life, ſpightyng an other. For euery one would haue his owne Profeſſion and trade, to bee accoumpted beſte, and therevppon hath growen vp ſuche a table of ſondrie profeſſed Religions, one ſeekyng to be had in eſtimation before an other. Thus the Auguſtine Friers ſought to outcountenaunce, and deface the Preachyng Friers: and the Carthuſians ſtill grunted againſt the Minorites: So that thei are all growen to bee ſeuerall and diſtincte Sectes, and in no Profeſſion or trade of life hath there beene leſſe agreemente, then among theſe holie religious Orders, for ſo (ſauyng your reuerence), thei muſt bee tearmed.

But if one ſhould preache vnto theim, that no Woorke before GOD excelleth other, but that all thynges by Faithe are made equall, that our hartes ſhould continue vniforme, and that wee all ſhould be alike mynded: or if one ſhould ſaie: This Order or Profeſſion wherin the Biſſhop liueth, is before God of no more acceptation, then the order of life wherein the poore Laiemā liueth: or that the kinde of life that a Nunne hath profeſſed, is no better then the ſtate of a maried woman, and ſo of the reſidue: I am ſure, thei can not abide to heare it: for euery one ſtriueth to bee accoumpted of greater excellencie then other. What? (will thei ſaie) how can it bee, but that this ſtricte and auſtere trade of life, whiche wee haue vowed and profeſſed, muſte needes bee muche better and excellenter, then the plaine profeſſion of the Laitie?

Therefore to bee of one mynde and of one iudgement, ſignifieth that euery one ſhould ſo thinke of his owne worke and profeſſion, as of an other mans: ſo that he accoumpt and think the maried ſtate to bee as good, as the vowed ſtate of chaſtitie and virginitie: and that all thinges are equal before God, who iudgeth accordyng to the hearte and faithe, and not accordyng to the perſones or outwarde workes. And therefore we ought ſo to iudge as God himſelf iudgeth, that is, that we muſt haue all one mynde and one iudgement, that vnitie and concorde maie flouriſhe and remaine in the world: that our hartes may continue vndiſſeuered, and not bee drawen aſunder for theſe outwarde by matters: ſo that we are to deeme allow and think well of the worke that any other doeth, ſo long as the ſame is not of it ſelf, Sinne.

Of this Concorde ſpeaketh ſainct Paule ij▪ Cor. xj. where hee ſaieth thus: I feare, leaſt as the Serpent beguiled Eue through his ſubtiltie, ſo your myndes ſhould bee corrupt frō the ſimplicitie that is in Chriſt: whiche is as muche to ſaie, as, I feare leaſt the Deuill likewiſe deceiue you, and drawe your ſimple heartes and agreing myndes into diuiſion and diſcord. Likewiſe Phil. iiij. The peace of God whiche paſſeth all vnderſtandyng, preſerue your hartes and myndes in Chriſt Ieſus. And why is the Apoſtle ſo carefull for our hartes and mindes? Truely becauſe therevpon al other thinges doe depende.

For if I once fall into a reprobate ſenſe, and bee poſſeſſed with a peruerſe vnderſtandyng, I make a general ſhipwrack of all together. As if I bee a Monke, and therein fullie perſwade my ſelf, that my woorkes are more regarded and eſteemed before God, then other mens: and ſhould ſaie: I thanke thee O GOD, that I am become a Monke: my profeſſion is farre better then the vulgare ſtate of maried life: therevppon ſtraightwaies neceſſarilie ariſeth a ſwelling arrogancie of the minde: and a vaine puffyng vp of the hart can not but be there, where I ſeeme in myne owne eyes to bee more iuſt and righteous then others be, and in reſpect of my ſelf contenme other men. By whiche meanes I wilfullie beguile my ſelf: for there is no maried woman liuyng in the true and ſincere Faithe of Chriſt, but is muche more eſteemed before God, then I with my lowſie Profeſſion and witleſſe Vowe. Therfore when we acknowledge & aſſuredly knowe that Faithe bringeth with it all thinges that be expedient and needefull for a Chriſtian man to haue, then are wee all of one mynde, heart and iudgement, without makyng any difference of workes, or preferryng one before an other.

Thinke therefore that this place of S. Peter is not to bee vnderſtoode of any externall mynde, but of a ſpirituall and internall iudgement in thinges, and ſuche as before GOD are highly ſet by: that life and doctrine maie vniformallie agree together, and that the ſame thing that ſéemeth good to an other, maie ſeeme alſo good to vs, and alſo that that maie bee likyng and pleaſaunt to an other, that is liked and pleaſaunt vnto vs, as afore hath been declared. This hearte and this mynde haue thei that be right Chriſtians, and this ought thei with all care and diligence to looke vnto, that by no meanes it quaile accordyng to ſainct Paules exhortation. For aſſoone as the Deuill by his malice ouerthroweth this hart and this minde: ſtraightwaies is the bonde of true vnitie broken aſunder, and all thinges at once come to an vtter confuſion.

One ſuffer with an other:

LET one haue a care for an other: lett the neceſſitie of thy Neighbour no leſſe moue thy hearte, then if the caſe were thine owne: yea thinke it to appertaine vnto thee: And when hee hath ſuſtained any hindraunce, loſſe or miſchaunce, doe not thou reioyce thereat, neither thus thinke with thy ſelfe: It is well enough: if ſome worſe thing had happened vnto him, he hath well deſerued it. For where charitie is, there is ſo muche and ſo greate care for the ſtate of our Neighbour, that if any miſhappe befall vnto hym, it ſhould no leſſe pearce our heartes, then if it had chaunced vnto our ſelues.

Loue as Brethren:

LEt euery one accoumpte an other as his owne Brother: the whiche how to bee vnderſtood, is very eaſie, for euen Nature her ſelf teacheth vs. Wee ſee that thei whiche bee naturall borne brethren, liue in a more neerer bonde of loue, and are more carefull, zealous, willing and readie one to aſſiſt an other, then any other freends be. The ſame muſt wee now dooe, beeyng all Brethren together by Baptiſme, inſomuche that our verie Parentes after our baptiſme, are to vs in the place and ſteede of Brethren, for that wee haue the ſame giftes, graces and benefites at Chriſtes hande by Faithe, whiche thei haue.

Be pitifull one to an other.

THE Greekes in this one word ([non-Latin text not transcribed]) comprehende all this ſentence: whiche to expreſſe againe in one worde in Latine, wee muſt bee driuen to call it Viſceroſi. And I knowe not how better to interprete and explaine it, then by a compariſon or ſimilitude. Behold & marke how a Father or Mother is affected towarde their Childe: that if a mother ſee her Infant to ſuffer any extremity or wāt, her harte and bowelles earne within her. And thence is this forme or phraze of ſpeakyng borowed, whiche is very vſuall and often in the Scriptures. One Hiſtorie thereof we haue in the firſt Booke of Kynges Cap. iij. Where it is declared, how two women contended before Kyng Solomon, for a young Infant, whoſe it ſhould be, for either of them laied claime vnto it. The Kyng therefore purpoſing to trie out, whether of them was the right mother of the Childe, could deuiſe no better waie to bolt out the truth, then by nature it ſelf: by whiche pollicie he tryed out the matter. For hee ſaied to the women: Thou ſaieſt that the liuyng Childe is thine, and ſhe ſaieth, it is hers: Bryng mee therefore hither a Sworde, and diuide the Infant in twaine, and giue the one halfe to the one, and the other halfe to the other. By whiche wiſe pollicie, hee founde out which was the true mother of the Childe. For the Scripture in the ſelf ſame place recordeth, that ſtraightwaies the bowelles of her compaſſion were mooued in loue towarde her Childe: and that ſhe cried out and ſaied: Oh my Lord, not ſo, but let her rather haue the whole Childe, and ſtaye hym not. Wherevpon the King preſentlie gaue iudgment, & ſaied. This is the true mother of the Childe, deliuer him vnto her. Herehence maie wee gather the very true ſenſe of this worde, here deliuered vnto vs by ſaincte Peter, to ſignifie an entyer compaſſion and moſt hartie affection. And that we ſhould be none otherwiſe mutuallie affected one towarde an other, then they that are naturall Brethren by bloud: that euery ones whole harte, marowe, veines and all the powers of our mynde and bodie be totallie moued with compaſſion at the miſhappes of an other: and that we ought to beare ſuche a zealous, mutuall, hartie and motherly affection one toward an other, that if any thing with thē miſcarie, it ſhould euen pearce vs (as it were) to the death. Suche a mynde ought one Chriſtian to beare towardes an other. But I feare, there are but a very fewe to bee founde, whiche ſo entierly with their harte loue their Neighbour, and that are ſo moued with compaſſion ouer the neceſſities and wants of others, as a mother is ouer her Babe that ſhe bore in her wombe.

Be curteous.

VSE your conuerſation ſo gently and amiably one towarde an other in theſe outwarde thinges of the world, that euery one not onely accoumpt the thynges whiche happen to an other, to appertaine alſo to hymſelf: euen as Parentes are wont to doe, who make no leſſe reckoning of that whiche is their Childrens then of their owne: but alſo that euery one vſe louing and curteous conuerſation with his Neighbour. For there bee ſome ſo waiwarde, churliſhe, crabbed and vnreaſonable, that euery one almoſt is vnwillyng to haue any dealyng or vſe any companie or conference with theim. And ſo it commeth to paſſe that ſuche perſones commonly be ſuſpicious and eaſilie drawen vnto wrath and anger, ſo that none will willingly deale with them. But thei be truely curteous, freendly, fauourable, ſincere and amiable, whiche conſtrue all thinges to the beſt, bee of nature nothyng ſuſpicious, and are not eaſilie mooued vnto anger and wrathe, but can take well in worthe whatſoeuer is doen vnto them.

Beholde now and looke into the Goſpell, and there ſhall you finde Chriſte depaincted and ſett out after this maner, in whom wee maie beholde and ſee moſte euidently all theſe vertues ſingularly abidyng. The Phariſees tempted hym after ſundrie ſortes, now one waie and now an other, to entrapp and catche hym at auauntage, and yet is not hee a whit therewith mooues. And although his Apoſtles now and then ſtumbled and did amiſſe & fooliſhly, yet neuer did he roughly and hardly checke them, but vſed alwaies a myld and curteous lenitie towardes them, aſſuryng and drawyng them vnto hym, to the intent to make them the gladder and willynger with all their hartes to liue with him, and to haue a greate pleaſure in adheryng and cleauyng vnto his companie.

The ſame kinde of louyng affection wee commonly ſee to bee among tried freendes and faithfull Companions, where there bee two or three that bee ſincerely affected in mynde one towardes an other: If one of them make a fault, the other taketh it well in worth, and gentlie beareth with it.

This example ſomewhat confirmeth this ſentence and aduertiſement of Saincte Peter, but not whollie expreſſeth the full meanyng thereof. For the freendlineſſe and courteſie that is here ſpoken of, ought indifferently to bee extended and ſhewed vnto all men.

Here thou ſeeſt the verie nature of ſincere and true Loue, and what a perfecte, gracious and fauourable people, Chriſtians are. The Aungelles leade this maner of life emong theim ſelues in heauen: Whiche kinde of life wee ought alſo to practiſe, and leade here on earth: but the nomber emong whom the ſame is to bee founde, is verie rare and ſcante. As ſainct Peter therefore hath taught Houſebandes, and Wiues, Menſeruauntes, and Womenſeruauntes, ſo to frame and leade their liues, as that eche one ſhould looke to his owne charge and function, and carefullie applie his owne peculier vocation: So willeth he likewiſe theſame practiſe and order, to bee putte in vre in our common dealynges emong our ſelues.

Now, the onely Workes, wherevnto Sainct Peter here would haue vs earneſtlie and zealouſlie to giue our ſelues, are theſe: to bee ſorie at the harmes and miſchaunces of our Brethren, to bee feruent in Brotherlie Loue, to haue our verie bowelles throughlie enflamed with the loue of thē, and to ſhewe our ſelues readie, willyng, tractable, and fit to loue, and to bee loued of all men.

Here is neuer a woorde mencioned of any of thoſe flim-flam toyes, and friuolous deuiſes that haue heretofore verie deuoutlie been preached, or rather prated on vnto vs. He doeth not here ſaie, Builde an Abbeye or a Nunnerie, giue ſome maintenaunce for an ordinarie Maſſe, take the holie order of Prieſthood vppon thee, profeſſe thy ſelf a Monke, weare a Cowle, vowe Chaſtitie or any ſuche like. But he ſaieth thus: Looke that thou bee milde, gentle, and courteous. Theſe are the true good Woorkes in deede, yea, rather the golden Deedes, the Pearles and the precious Stones, wherewith God is ſingularlie delighted.

But as this doctrine is a perfecte, Chriſtian, and right wholeſome doctrine: So can not the Deuill any waie abide it. For this doctrine once preuailing, would quickly ouerthrowe and ſubuerte his Kyngdome: And therefore he ſeeketh all the waies that he can to deface and extinguiſhe it, by ſtirryng vp theſe pompous Popes, and mumpyng Monkes to yell and [illegible: 1 letter]aule, to banne and curſe, and malapertly to affirme, that whoſoeuer he be, that ſpeaketh againſt any of their doynges, ſpeaketh by the verie inſtincte, ſuggeſtion and procurement of the Deuill hymſelf. But little knowe thei, the vſe of theſe [illegible: 1 letter]eedefull and neceſſarie good Workes, whereof ſaincte Peter here ſpeaketh: Namely, Brotherly loue, beeyng entirely and in the bowelles of vnfeined ſinceritie, meante and exerciſed with all freendlineſſe, courteſie, and ſweeteneſſe. For if theſe bee [illegible: 1 word], (as needes thei muſt confeſſe them to bee) then are thei muche to blame, and to bee accoumpted as impudent liers, in preſumyng and affirmyng their owne dregges and deuiſes, to bee moſte worthie to bee preferred. It is to bee wondered at, how ſuche groſſe and palpable blindneſſe could ſincke into mennes hartes. Thomas Aquinas [illegible: 2 letters]e of their moſte re[illegible: 1 letter]erende couled Rabbines, impudently aduouched, that the Orders of Popes and Monkes, farre ſurmounted the common ſtate of the ſimple Laitie. Whiche moſte impious, ſhameleſſe, and liyng aſſertions, were afterward by the Schoolemen ratified and allowed: and thei onely that were the Profeſſors thereof, inueſted with the title, dignitie, and name of right Reuerend Doctors: and afterward the Pope with the Ruffianlie route of his carnall Cardinalles and adherentes, Canonized and Calendred them for holie Sainctes.

Abandonyng therefore, and reiectyng all other doctrines, I wiſhe thée to embrace, and firmely to ſticke vnto this. Chriſt hymſelf and his Apoſtles haue taught ſo. If thou wilte therefore dooe thoſe Woorkes that of all others are beſte, and take that profeſſion vpon thee, that of all others is moſte holie, embrace Faithe and Charitie: and deteſt that groſſe impudencie of theſe Popelynges, whiche affirme and vaunte their Profeſſion to ſurmounte either Faithe or Charitie. For if their vowed Profeſſion were of ſuche worthineſſe, that it excelled Faithe, it muſte alſo excell the woorde of God: And if it excell the worde of God, it muſt needes followe, that it excelleth and paſſeth God himſelf. And here we ſee, that S. Paule ij. Theſ. ij. wrate verie truely in ſaiyng, that Antichriſt ſhould exalt him ſelf againſt al that is called God. Finally, lea[illegible: 3 letters] thus to iudge al theſe matters: whereſoeuer Loue, Mildneſſe, and Courteſie are wanting, there doubtleſſe all other Workes be damnable. Wee ſee therefore how plainely and fullie Sainct Peter hath here ſette doune vnto vs, how wee ought to frame our ſelues to liue a Chriſtian life, euen in our outward conuerſation: hauing afore, with no leſſe excellencie and ſkill declared, how our [illegible: 1 letter]nner life ſhould be framed to God warde. Wherefore this Epiſtle is fullie ſtaught with ſtoare of muche godlie and wholeſome doctrine, and therefore to bee accoumpted as golden, and among the beſte, and moſte abſolute Epiſtles that are.

Not rendryng euill for euill▪ neither rebuke for rebuke▪ [illegible: 1 letter]ut contrariwiſe bleſſe, knowyng that ye are the[illegible: 1 letter]eunto called, that ye ſhould bee heires of bleſſyng.

YEt he continueth his expoſition of Loue more at large, inſtructyng vs further how we ſhould behaue our ſelues toward them, that hurte and perſecute vs. The meanyng of the Apoſtle is this: when thei perſecute, trouble, moleſte and hurte you, dooe not you the like againe vnto them, but for the euill that thei doe vnto you require ye good vnto them againe. When thei ceuile and ſlaunder you, take heede that ye doe not the like vnto thē, but contrariwiſe bleſſe them, praie for them, and wiſhe well vnto them. And this is a moſte excellent point and office of Loue: But O Lorde, how fewe is the number of ſuche Chriſtians? But why muſt wee not render euill for euil, but contrariwiſe good for euill? Doubtleſſe (ſaieth he) becauſe ye are herevnto called, that ye ſhould bee heires of bleſſyng. Whiche ought bothe to admoniſhe and to inuite, and allure you herevnto.

In the Scripture, we Chriſtians are called a bleſſed people, bleſſed euen by God hymſelf. For God ſaied vnto Abraham. Gene. xij. In thy Seede ſhall all Nations of the Earth be bleſſed Seeyng therefore that God hath ſo bountifully powred this bleſſyng vpon vs, that he might take a waie from vs all the curſe and malediction, whiche we had drawen from our firſt Parents, & which Moſes denounced vnto all thoſe that did not beleeue, it is verie meete and requiſite, that wee beeyng thus graciouſlie bleſſed, ſhould ſo vſe and behaue our ſelues in eche reſpecte▪ as that this maie be ſaied and verified on vs: behold, this is a bleſſed people. And therefore ſainct Peters meanyng herein is, as though he ſhould haue ſaied: Conſider with your ſelues and behold, GOD hath infuſed and beſtowed this his gracious fauour vpon you, to take awaie all curſe and malediction from you, and hath not imputed nor laied to your charge the blaſphemie, where with ye haue diſhonoured hym, neither hath he for the ſame puniſhed you, as ye haue well deſerued: but contrariwiſe hath moſte liberally and franckly beſtowed the richeſſe of his grace and benediction vppon you: who in reſpecte of your continuall blaſphemie, were worthie of al maner of malediction and curſe: for where ſtedfaſt Faithe wanteth, there can the harte none otherwiſe doe, but ſtill curſe and blaſpheme God. Now therefore endeuour your ſelues, ſo to deale with others, as it hath been dealt with you. Curſe not, reuile not, but doe good and ſpeake well, yea, although others raile on you, and ſpeake all maner of euill againſt you, and paciently ſuffer when iniurie and wrong is offred vnto you. And now he bryngeth a place out of the xxxiiij. Pſalme, where the Prophet Dauid ſaieth thus:

For if any man long after life, and to ſee good dayes, let hym refraine his tongue from euill, and his lippes that thei ſpeake no guile.

HE that would enioye a pleaſaunt and delightſome life, and not dye the, Death but ſee good daies, that all thynges maie proſpere and goe well with hym, lette hym refraine his tongue from ſpeakyng euill, and that not onely againſt his freendes, whiche is a moſte vi[illegible: 1 letter]e qualitie, and reſemblyng the Nature of verie Serpentes and Vipers: but his meaning is thus muche more: let hym carie aboute with hym an honeſt and good meanyng mynde, let hym refraine his tongue from ſpeakyng any harme euen againſt his Enemies, yea, when hee is thereto prouoked, and hath greate cauſe miniſtred vnto hym, to reuile and ſpeake amiſſe. Yea, lette hym reſtraine his lippes alſo (ſaieth he) that thei vtter no guile. For there be not a fewe, whiche outwardly in mouthe ſpeake well, and bidde their neighbour freendly Good morowe, whiche inwardly in harte thinke cancardly and ſpightfully: euen wiſhyng them at the Deuill. Theſe men are thei that haue no right nor intereſt in the inheritaunce of bleſſyng. Thei be euill fruites of an euill Tree. And thus dooeth Saincte Peter fitly referre the place whiche he alledged concernyng Woorkes, vnto the roote inwardly, namely vnto the Harte. And this is the verie true and proper interpretation hereof. There followeth al[illegible: 1 letter]o afterward in the afore alledged place of the Pſalmiſt theſe woordes.

Let hym eſchue euill and doe good. let hym ſeeke peace, and followe after it.

THE worlde thinketh the beſte waie to purchaſe this peace, is to require wrong with wrong, and one diſpleaſure with an other. But this is not the right waie to attaine vnto it. For there was neuer yet any Kyng, that by this meanes could winne peace at his Enemies handes. The Romaine Empire grewe to ſuche might and Maieſtie, th[illegible: 2 letters] it ſubdued and ouerthrew all that againſtoode it: and yet could it neuer retaine the people that were Subiecte vnto theim, in their due obeiſaunce. And therefore this courſe and order of repreſſyng our Enemies with force, is not the beſte waie to purchaſſe and confirme ſtedfaſt peace emong vs. For if we ouercome and ſuppreſſe one Enemie, there will ariſe vp tenne, yea twentie, till we our ſelues bee brought to confuſion.

But hee taketh the right and orderly waie to ſeeke after peace, and ſhall ſurely finde it, whiche refraineth his tongue, eſcheweth euill, and rendreth good for il. This is another maner of waie then the Worlde taketh or hath ſkill of. Now, to decline from euill and to doe good, ſignifieth to refraine either from hearyng or ſpeakyng any wordes of ſpight and malice, and not to ſeeke requitall of iniuries. Seeke after peace this waie, and thou ſhalt bee ſure to finde it. For when thyne enemie hath ſerued his owne mynde and fullie ſatiſfied his angrie humour in doyng what he can againſt thee: if thou againe replie not againſte hym with bitter and bityng wordes, neither ſtorme and fret at his iniuries, thou ſhalt ouerthrowe hym in his owne turne, and get the vpperhande of hym in the ſwaie of his owne maliciouſneſſe. For in this ſort did Chriſt ouercome his Enemies vppon the Croſſe, and not with any ſworde or materiall weapon: Requitall of one iniurie with an other, and one ſhrewde turne with an other encreaſeth furie and ſetteth parties at further iarre then thei were afore: wheras pacience and ſuffraunce procureth quietneſſe and eaſe. But ſome will ſaie: how can this ſo bee? it ſtandeth not with manhood, neither can fleſh and bloud abide ſo to deale. I confeſſe, it is more then is ſimplie in man thus to dooe, but beeyng aſſiſted with ſupernall grace, and thus paciently tolerating iniuries without deſier of actuall reuenge, thou ſhalt be ſure to ſpeede as this next ſentence purporteth: to wit.

For the eyes of the Lorde are ouer the righteous, and his eares are open vnto their praiers: and the face of the Lorde is vpon them that doe euill.

IF thou thy ſelf ſeeke not priuate reuenge, neither recompence euill for euil, there ſitteth one in the Heauens, euen the Lorde, who can not abide to ſee his Seruauntes to take wrong: and therefore thei haue the beſt and the iuſteſt cauſe whiche ſtrike not againe, neither ſeeke reuenge. God hymſelf careth and reſpecteth thē, and their praiers ſound in his eares. He is our protectour, ayder and mainteinour, he is our Guardian and ouerſeer, he will not be vnmindfull of vs, neither can wee ſlide out of his ſight, for his eyes are alwaies vppon vs. And this is it that ought to erect and ſtirre vp our courages, and to perſwade and prouoke euery Chriſtian paciently to ſuffer all maner of iniurie without requiring one euill with an other. For al I cōſider the matter with my ſelf aright, I mu[illegible: 2 letters] thus thinke, that the Soule of that man whiche hurteth me, (without earneſt repentaunce) ſhalbe in endleſſe tormentes in hell▪ and there vppon a Chriſtian harte can not chooſe but th[illegible: 1 letter]s burſt out in hartie and zealous praier vnto God and ſaie: moſt louyng and gracious Father, forſomuche as this man hath ſo horriblie incurred thy diſpleaſure, and ſo miſerably thereby throwne himſelf into the daunger of Hell fier? I humbly praie and beſeeche thee, that thou wouldeſt pardon and forgiue hym this his fault: and ſo doe to him as thou haſte doen vnto me, in deliueryng me frō this thy heauie wrath and anger. For as he hath his eyes euer readilie bent and with fauour moſte graciouſlie beholding them that be good: ſo looketh he with a ſterne and frounyng countenaunce vppon them that bee euill. Wee therefore whiche knowe, that hee fauourably and graciouſlie looketh vpon vs: but vpon them angerly, frouningly and with indignation: ought to pitie their wofull caſe and to be throughly ſorie for their miſerable eſtates, and hartily to praie for thē.

And who is it that will harme you, if ye followe that whiche is good?

WHen wee followe that whiche is good, and recompēce not euill for euill, but rather moſt curteouſlie and with the very bowelles of tender affection embrace and loue all menne, there is none that can doe vs any harme. For although thei ſhould take from vs our wealth, our name and bodie, yet are not wee in any poynt harmed, becauſe wee poſſeſſe ſuche abundant ſtoare of good thinges: vnto whiche, the thinges taken from vs, can by no meanes and in no reſpect bee compared. Thei that perſecute and ſeeke after vs to dooe vs harme, haue no goodes at all, ſauyng onely theſe lame, momentarie, vnperfect and tranſitorie traſhe of the worlde, and ſhall afterward if thei continewe in impenitencie, bee caſt into Hell fier, there for euen to bee tormented. But our goodes are eternall and incorruptible, although wee ſuffer a little loſſe of theſe worldly and temporall goodes.

Notwithſtanding, bleſſed are ye, if ye ſuffer for righteouſneſſe ſake.

HE not onely ſaieth that no man ſhalbe able any whitt to harme you, if ye ſuffer any thyng for Gods ſake: but he further addeth Bleſſed are ye for the ſame: ſo that ye haue greate cauſe of reioycing, if ye ſo be afflicted. For ſo ſaith Chriſt Matth. v. Bleſſed are ye when men reuile you and perſecute you and ſay all maner of euill againſt you for my ſake, falſelie: Reioyce and bee glad. Hee that rightlie and throughlie waigheth theſe wordes, and conſidereth that the Lord hymſelf ſpeaketh them, and that ſo louingly and ſo comfortably, how ſhould he but conſtantlie ſtande to his tacklyng, and paciently abide all that can or maie happen? Againe, thei that in theſe wordes feele no comfort and inwarde conſolation, can not but bee voide and vtterly without all ſtrength, ioye and comfort.

Yea, feare not their feare, neither be troubled: But ſanctifie the Lorde God in your heartes:

THis place againe hath ſainct Peter cited out of the Prophete Eſay, where he hath theſe words: Feare ye not their feare, neither bee ye afraied of them: but ſanctifie God in your hartes, and let hym bee your feare, and let hym bee your dread &c. Eſay. viij. Here wee haue a ver[illegible: 1 letter] greate protection and refuge, ſo that we maie boldly repoſe ourſelues in ſafetie, and bee aſſured that none ſhall harme vs▪ Let the worlde terrifie, and rage, threaten and menace neuer ſo tyrannouſlie, yet ſhall their terrour come to an ende, whereas our ioye and conſolation ſhall be endleſſe. And therefore we ought not to feare the worlde any thing a[illegible: 1 letter] all, but rather to bee valiauntlie minded and conſtantly encouraged againſte it: but before God to humble our ſelues and [illegible: 1 letter]o feare with all reuerence.

And what meaneth ſainct Peter, in bidding vs to ſanctifie the Lord God ▪ How can we ſanctifie hym, of whom we muſt be ſanctified? I anſwere, that wee after this ſort, praie, Hallowed (or ſanctified) bee thy name: for that it is our dueties to ſanctifie his name: whereas (notwithſtandyng) he hymſelfe ſanctifieth his owne name. Wherefore, ſainct Peter is thus to bee vnderſtoode: Sanctifie the Lorde God in your hartes, that is, whatſoeuer it ſhall pleaſe God to laie vppon vs, whether it ſeeme to vs good or badde, pleaſaunt or greeuous, honorable or ignominious, luckie or vnluckie, it is our partes and dueties, not onely to embrace and take the ſame in good par[illegible: 1 letter]e, as thinges ſent to vs for our furtheraunce and benefite, but alſo to accoumpt the ſame as holie, and therevpon to ſaie: This that I now receiue from the Lordes hande, is a thyng ſo precious and holie, that I am not worthie to bee partaker thereof. So ſaieth the Prophete Dauid Pſal. Cklv. The Lord is iuſt in all his waies, and holie in all his woorkes. When as I therefore in theſe thinges doe thus glorifie God, and repute his workes as precious and holie. I doe thereby ſanctifie hym in my harte. But thoſe fellowes that dwell ſo muche vpon the poinctes of the Lawe, that thei thinke not God to bee righteous, but that he doeth them wrong: and that he is aſleepe and neither wil maintaine his owne iuſtice and righteouſneſſe, nor yet repulſe wrong and iniurie doen vnto hym, theſe fellowes (I ſaie) diſhonour God, in thus deemyng him to bee neither iuſt nor holie. But hee that is a true Chriſtian, muſt entierlie aſcribe all iuſtice vnto God, and vnto himſelf (as truthe it is) all iniuſtice: to acknowledge God euer holie, and himſelf prophane: and ſincerely to profeſſe and confeſſe that God is in all his doinges moſt iuſt and holie. This harty acknowledgment he requireth at the handes of euery one of vs. And foreade we Dani. ix. O Lorde God, iuſte and true are thy Iudgmentes which thou haſt doen vnto vs, for we haue ſinned and committed iniquitie, and haue doen wickedlie, yea wee haue rebelled, and haue departed from thy preceptes and from thy iudgementes: and therefore vnto thee O Lorde belongeth Righteouſneſſe, honour and glorie, but vnto vs open ſhame and confuſion. To conclude, when any calamitie or miſhappe (as it is commonlie taken) betydeth vs, let vs hartilie thanke God and bleſſe his holie name for it, and that is it which ſainct Peter and Eſay doe here cal, the right ſanctifiyng of the Lord our God.

Notwithſtanding, it is not hereby required at our handes, to ſaie, that he whiche hath harmed vs, hath doen therein well and iuſtly. For the Iudgment that is betwene God and thee, is of a farre other ſorte, then the iudgment betweene thee and me. I maie foſter and nouriſh in my harte, hatred, euill luſtes, and diſſolutes deſires, wherein I nothyng at all hinder or harme thee: as thou likewiſe hurteſt not mee in that whiche thou doeſt: but yet before God I am vnjuſt and haue deſerued ſharpe puniſhment: and therefore if he puniſh me for the ſinne, he dealeth iuſtly with me and doeth me no wrong, for I haue deſerued it. If he doe not puniſhe me but pardon my treſpaſſe & offence, yet he doeth therein iuſtlie, for alwaies and in all thinges iuſtice and righteouſneſſe is to bee aſcribed vnto hym: albeit herevpon it followeth not, but that he doth vniuſtly which perſecuteth mee. For although I haue grieuouſlie ſinned and am guiltie of hainous offences before the Maieſtie of God, yet haue I not thereby wronged hym, that without cauſe perſecuteth mee. Therfore when God giueth leaue to the Deuill and euill perſones to haue power to woorke any harme vnto thee, and to afflict thee, hauyng doen no harme vnto them: knowe this, that God vſeth them as Executioners of his Iuſtice: that thou maieſt thereby learne, that godleſſe perſons and wrongfull practiſes, are to the godlie, thinges bothe good, expedient and profitable.

For ſo reade we, Ezech. xxix. of Kyng Nebuchadnezzar, where the Lorde by his Prophete ſaieth: Dooeſt thou not knowe that he is my ſeruaunte, and ſerued a greate ſeruice for me. And then he further ſaieth: Behold, I will giue hym a rewarde▪ for I haue not as yet recompenced hym, for the labour and ſeruice that he did for me. I will giue vnto hym, the lande of Aegypt for his labour, and it ſhall bee the wages for his Armie, for he ſerued againſte it, and thei wrought for me, ſaieth the Lorde God. This Kyng had neither right, nor aucthoritie ouer the Egyptians, but GOD had bothe: And therefore it pleaſed hym, by this Kyng and his Armie, as by his inſtrumentes, to take puniſhement on theim. And in this ſorte alſo are euill and graceleſſe perſones the Seruauntes of GOD, and ſerue hym: becauſe thei ſhould not bee fedde at his hande francklie and freelie, without doyng ſomewhat for their liuyng. For God commonlie franketh and pampereth theim full of theſe Temporall pleaſures, and worldlie delightes: in lieu whereof he vſeth their miniſterie and ſeruice, to woorke his will, and that thei ſhould Butcherlie perſecute his Sainctes. Whiche purpoſe of God, becauſe theſe bloodie Wolues by their fleſhelie reaſon, can not looke into: thei thereby nozzle themſelues in this errour, that thei thinke themſelues to deale therein verie well and godlie. Whereas in deede thei are in this preſent worlde, onely rewarded with wealth, proſperitie, Pompe, Dignities, Reuenues, Iuriſdictions and Seigniories: and that for none other cauſe, but for that thei bee Gods Hangmen and Executioners, to perſecute the godlie Chriſtians. And therefore if thou pacientlie ſuffer, and ſanctifie God in thy dealynges, yeeldyng vnto hym thankes for all thinges, whatſoeuer it pleaſeth him to ſende vnto thee, there is no doubt but all goeth well with thee, For, he will neuer faile them that vnfeinedlie truſte in hym, but will aſſuredlie throwe and caſte thy perſecutours (excepte thei earneſtlie repent) into hell fire, there to bee perpetually tormented euen for the wronges that thei haue dooen vnto thee: whereas thée he will mercifullie receiue into endleſſe bliſſe and felicitie. And therefore be contented to let hym iudge and requite: for of hym ſhall euery one receiue, accordyng to his deſertes.

An example hereof wee haue in the holie man Iob. Who after that all his goodes were conſumed, his Cattall taken awaie, his Children ſlaine, and al that he had, waſted: brake out into no worſe woordes then theſe: The Lorde hath giuen, and the Lorde hath taken awaie againe, euen as it hath pleaſed the Lord, ſo is it come to paſſe, bleſſed be the name of the Lord. Iob. j. And when as his wife came to hym, mocking and ſkornyng hym, ſaiyng: What meaneſt thou? What getteſt thou by this thy vprightneſſe? Blaſpheme God and dye. But he ſaid vnto her, Thou ſpeakeſt like a fooliſhe woman what? Shall wee receiue good at the hande of God, and not receiue euill? Wherefore euen as it hath pleaſed him, ſo is it come to paſſe: as the Lorde hath giuen (ſaieth he) ſo hath he taken awaie againe: It was not God that gaue, and the Deuill that tooke awaie, but yet the Deuill was the meane or Inſtrumēt whereby all this was doen: but he did it none otherwiſe then as a miniſter or Tormentor appoincted therevnto by GOD. This man righly ſanctified God: wherefore God alſo highly commended hym and wonderfully enryched and dignified hym.

And bee readie alwaies to giue an anſwere to euery man that asketh you a reaſon of the hope that is in you, and that with meekeneſſe & reuerence,

WEE muſt needes confeſſe, that ſainct Peter writeth theſe wordes vnto all Chriſtians in general, aſwell to Popes and Popiſhe Clergie as to the Laitie, to Women aſwell as to Men, to yong aſwell as to old, of what ſtate, ſexe or condition ſo euer they bee: willyng euery one that profeſſeth Chriſtianitie, without any exception, to hold faſt the ſure ground worke of their Faith: wherby thei maie at all tymes bee able to yeeld a reaſon of the ſame, and to aunſwere for it, when and whereſoeuer occaſion requireth, The Laytie hitherto hath been debarred and inhibited the readyng of the Scriptures: in whiche practiſe the Deuill vſed a meruailous ſuttle deuiſe, to terrifie, abaſhe, waine, and eſtraunge men from the Scriptures: wherein (the more to bee lamented) he preuailed and attained to the verie ende and pitche of his firſte conceiued drifte. For thus thought he with hymſelf: If I maie once bryng to paſſe, that the Laitie may not read the Scriptures, I doubt not but within a while, I ſhall driue the Popes themſelues from the Scriptures alſo, to the ſtudie of Ariſtotle, and of the Schoolemen. Whereby it ſhall come to paſſe, that ere it bee long, thei ſhall babble and prate on nothing ſo muche, as their owne dreamyng deuiſes, and make a Religion of their owne fooliſhe and abſurde phantaſies: and as for the Laitie, thei ſhalbe driuē to haue none other inſtruction, but what it ſhall pleaſe the Clergie to tattle and preache vnto them. For, if it were otherwiſe, and that the Laitie alſo might bee ſuffered to reade the Scriptures, then ſhould the Popes alſo theimſelues, bee driuen to applie the Scriptures, leaſt thei ſhould be iuſtly reprehended of the Laitie, and their falſhoode and forgerie detected. But marke theſe woordes of Sainct Peter, thus generally ſpoken vnto vs all: that we ſhould all bee readie to yeeld an accoumpt and reaſon of our Faithe. When thou dieſt, it is neither I, nor yet the Pope, that is able to helpe thee, if thou ſtande not vppon a ſure foundation of the hope that is in thee: or if thou ſhouldeſt haue nothyng to ſaie, but that thou beleeueſt and wilt beleeue, as the Councelles, as the Pope, and as thy forefathers haue beleued. For the Deuill will by and by replie againſte thee, and ſaie: What if thei haue erred? Whereby he will driue thee to haue neuer a woorde to ſaie, and ſo hale and drawe thee into Helle. And therefore it ſtandeth vs vpon, to bee certainly perſwaded and grounded in thoſe thinges whiche we beleue, namely, that the Woorde of God is not that, whiche the Pope, or whiche our holie Fathers doe either beleeue or ſaie. For wee muſt not depende vpon, nor truſt vnto any perſone whatſoeuer, but onely vpon the verie expreſſe and onely Woorde of God.

And therefore when thou art rebuked, reprehended, or (as though thou were an heretique) demaunded any queſtions concernyng thy Faithe, or why thou beleeueſt that by Faithe onely thou ſhalt be ſaued: let thine aunſwere bee thus: Becauſe I haue the expreſſe Worde of God for my warraunt, and euident textes of the Scriptures that ſo teacheth me, as namely, ſainct Paule Rom. j. The iuſte ſhall liue by his Faithe. And againe, the woordes afore alledged by ſainct Peter out of Eſaie Chap. xxviij. as touchyng the liuely Stone Chriſte, where he ſaieth: He that beleueth on hym, ſhall neuer be confounded. Theſe ſure groundes doe I ſticke vnto, and in ſo doyng, I am certaine and ſure that I cannot be deceiued. But if thou wilte wilfully (as many fooliſhe mynded perſones vſe) ſaie: Sir, we will relie and adhere to what ſoeuer the Generall Counſell in this or in that poinct ſhall define and determine: and whatſoeuer is there concluded, wee will ſtande vnto and maintaine: I tell thee, who ſoeuer thou bee that ſo ſaieſt, thou art a forlorne perſone, and in a moſte miſerable caſe. Let this rather bee thy ſaiyng: what is it to me, what either this man or that man, either beleeueth or decreeth: For if he bryng not the ſincere and true Woorde of God, wherewith to direct and perſwade me, I will neither heare hym nor beleeue hym.

Peraduenture thou wilt ſaie: All thynges are now ſo perplexed and ſo intricate, that no man certainly knoweth, what to beleeue and therefore we muſt ſtaie till ſuche tyme as it bee concluded, what we muſt obſerue, and what we muſt followe, I ſaie againe, that if thou dwell vpon that poinct, thou ſhalte in the meane ſeaſon goe ſtraight to the Deuill. For when thou art come to the laſte pinche of life, and ſeeſt thou muſt dye, and yet knoweſt not what thou art bounden to beleeue, then canſt thou neither bee holpen and relieued by me, nor yet by any other. And therefore it behooueth thee to knowe perfectly what thou art to beleeue, and not herein to depende vppon the determination and appoinctment of any other manne: But firmely and ſtedfaſtly to cleaue vnto the woorde of GOD, if ſo be that thou deſire to eſcape the paines of hell.

It ſhall alſo bee verie expedient and neceſſarie for ſuche as be vnlearned, perfectly to learne, and faithfully to beare in memorie ſome plaine and euident places of Scripture, and ſome ſuch certaine and infallible ſentences, whereon as vpon a foū dation thei maie leane & truſt. Among the which this maie be one, where the Lord ſaied vnto Abrahā Gen. xij. In thy Seede ſhall all nations of the earth bee bleſſed. This place beeyng firmely fixed in memorie, thy ſureſt Auckerholde and ſtate is ſtedfaſtlie to beleeue it, and ſtrongly to relie vnto it with this perſwaſion in thy ſelf. Beholde, although the Pope and all his Cardinalles and all Councelles mainteined the contrarie, and would affirme anything otherwiſe then is here ſet downe, yet will I vnmooueablie confeſſe and ſticke vnto this, becauſe I certainlie knowe this to bee the Woorde of God, whiche abideth faſt for euer, and can neuer deceiue mee. Nothyng can be bleſſed but through this Seede. And to bee bleſſed, is nothyng els, but to bee freed and deliuered from all curſe, that is, from Sinne, Death and Hell. Wherevpon it neceſſarily followeth, that hee whiche is not bleſſed by and through this Seede, is a damned Soule and a member of Sathan: and that therefore our own Works and Merites are nothyng at all auaileable to vs towarde our Saluation.

The verie ſame thing is meant vp that afore mentioned place of Sainct Peter: He that beleeueth in that Stone, ſhall not bee aſhamed. Therefore if thou be appreached by any, and aſked a reaſon of thy Faithe, aunſwere out of this place, and ſaie: This is the foundation and groundworke of my Faithe, which I knowe can not deceiue me: and therefore, I little care what Pope or Biſhoppe either teacheth or defineth. If they were true Biſhoppes, as thei ought to bee, thei ſhould ſo zealouſlie, ſo painfully and ſo continually preache this foundation of Faith, that none among the Chriſtians ſhould be ignorant of it. Whereas thei (contrari wiſe) crye out and ſaie, that it is not lawfull for the Laie people to reade the Scriptures. And therefore if thou bee aſked, whether thou wilt conſent and beleue that the Pope is the head: anſwere thou, Yea: and ſafe that thou ſo takeſt hym to be: to witt, the head and ringleader of all ruffianlie Ve[illegible: 1 letter]lettes and bloudie Tyrauntes in the worlde becauſe thou haſt a place out of ſainct Paule. j. Ti[illegible: 2 letters]. illj. teaching thee: That there ſhould come ſome in the lati[illegible: 1 letter]e tyme, that ſhould teache the doctrines of Deuilles, forbiddyng to marie, and commaunding to abſtaine from meates, which God hath created to bee receiued with thankesgiuyng of them whiche beleeue and knowe the truthe. &c. Theſe thynges hath the Pope forbidden, whiche is ſo generally well knowen that none can denie it, and therefore he is Antichriſt. For what ſoeuer Chriſte either teacheth or commaundeth, againſt that hee bothe kicketh, and endeuoureth all that euer hee can, eche waie to infring it, and to eſtabliſhe the contrarie. That which Chriſte hath left free, the Pope bindeth, and that which Chriſt plainly ſaieth not to be Sinne, that doeth the Pope affirme to bee Sinne.

After this ſorte therfore thou muſt learne to yeeld a reaſon of thy Faith. For, of this bee aſſured, that a reaſon thereof thou muſte yeelde: if not in this life, doubtleſſe in the tyme of thy death, thou ſhake bee charged there with. Thyne Enemie the Deuill will bee readie at thy elbowe, to ſaie: Why haſte thou called the Pope Antichriſt? Now, if thou bee not fullie furniſhed with ſufficient reaſons, to yeeld vnto hym the cauſe, why thou didſt ſo, he will triumph ouer thee and goe away with the victorie. And therefore ſainct Peters meanyng is here to premoniſhe vs thereof: That ſeeyng wee haue beleeued in Chriſt Ieſus, wee muſt make our reckonyng to bee exerciſed with diuers temptations and ſundrie kindes of perſecutions: in all whiche, wee muſt bee ſtrongly armed and comfortably ſhielded with the hope and expectation of eternall life. And therfore when wee ſhalbe aſked, why we ſo hope, it ſhall moſte needefully ſtande vs vppon, to bee furniſhed and inſtructed with the Worde of God, and therevnto onely to ſticke.

Furthermore, the crabbed and Sophiſticall Schoole men haue vtterly peruerted, wreſted and miſconſtrued this place, as thei haue (in a maner) all the reſte of the Scripture: mainteyning and holdyng, that Heretiques are to be confuſed and conuinced by Reaſon and by the light of Nature, by Ariſtotle and ſuche like: becauſe in the Latine texte it is tearmed, rationem reddere. As thaugh ſainct Peter meane that this ſhould bee doen by humaine Reaſon. Wherevpon thei grewe ſo farr in their dreamyng dotage, that in the ende thei were not aſhamed to ſaie, that the Scripture was too weake to refell and confute Heretiques: and therfore that the defectes therof muſt be ſupplied by Reaſon: and that the right triall of true Faithe muſt bee fetched out of the wiſedome of mans braine. Whereas our Faithe farre paſſeth all reaſon, as that whiche is the greate power and vertue of God. Therefore whē thei wil not beleeue thee, it ſhall be beſt for thee to holde thy peace: and to, reſt thy ſelf inwardly, ſatiſfied, that thou canſt and doeſt drawe all the foundation and ground woorke of thy Faithe out of the pure and liuely Woorde of God. But ſome of them will here ſteppe forthe and ſaie. What Saieſt thou that wee ought not to obſerue the doctrines of men? Were not Peter and Paule, yea and Chriſte himſelf, Men? When thou meeteſt with any ſuch ſhameleſſe and impudent perſons, ſo blinded & obſtinate, as either to denye or to doubte whether that whiche thou preacheſt out of the Worde of God, be the Woorde of God or no: giue them no anſwere, haue neither ſpeeche [illegible: 1 word] communication with them, but refraine them: giuyng this reaſon [illegible: 1 word] them for a farewell, that thou wilt and art readie to giue ſufficient reaſon of that whiche thou preached out of the ſacred Scriptures: if that they will beleeue and giue credite to the Scriptures, thou doeſt a good deede ſo to winne and confirme them: if thei will tooke for other helpes beſides, deale not with them. But here will ſome ſaie. So ſhall the Worde of Godlie open to confuſion, and bee troden doune. Commit th[illegible: 2 letters] that is God, whoſe quarell it is, and who is beſte able to defende his own cauſe. It ſhall therfore be very expedient [illegible: 1 word], throughlie to acquaint our ſelues with the ſacred Scriptures, whereby wee ſhalbe able to ſtoppe the mouthes of [illegible: 1 span]: becauſe the number of theim that vſually make theſe and ſuche like obiections is now adaies very riſe.

And that with meekeneſſe and reuerence.

WHen ye are queſtioned withall, & aſked [illegible: 1 word] touching your Faithe, anſwere ye not with any opprodr[illegible: 3 letters]s or malaper[illegible: 1 letter]termes, neither with ſo [illegible: 1 word] ſtrugling diſtemperaunce, as though you would howe downe a mayne Tree, but doe it with ſuche in idlneſſe and ſubmiſſion, as if ye ſhould ſtande to anſwere euer before the Iudgement of God. For it maie be, that it thou [illegible: 1 span] to anſwere concernyng thy Faithe, before Kinges and Princes, and that thou hardeſt a certaine time afore, very well prepared and furniſhed thy fr[illegible: 1 letter]t for the ſame purpoſe with ſufficient flo[illegible: 2 letters]e of ſundrie places of the Scriptures, and [illegible: 1 word] thinkeſt with thy ſelf: I am now readie for all my [illegible: 1 span] ſhall be very well able to [illegible: 1 word] their [illegible: 1 span] their obiections: it maie bee (I [illegible: 1 word]) that the Deuill [illegible: 1 span] wa[illegible: 1 letter]te to [illegible: 1 letter]rippe thee, will bee [illegible: 1 span] thy [illegible: 1 word] and of thy hande, and by thee meanes ſo [illegible: 1 word] the [illegible: 1 word] of [illegible: 1 word] and diſmaie thy courage, [illegible: 1 span] be able to doe that whiche thou pretendedſt, but diſcredite the cauſe and thy ſelf, and ſo thy former furniture nothyng auaile thee. For, he is ſo enured with malicious ſkill, that hee knoweth well enough how to wring from thee (as it were thy fighting ſword out of thy hands) thoſe places wherwith thou chieflie haddeſt armed thy ſelf to buckle with thyne aduerſaries, and to maintaine the cauſe that thou haddeſt in hande: and ſo thy good purpoſe ſhould come to none effect. For he knoweth aforehande thy purpoſed deiuſes, and God ſuffreth it ſo to come to paſſe, thereby to repreſſe and pull downe thy pride, and inſolencie, and to make thee to humble thy ſelf.

Therefore if thou wouldeſt not that ſuche a foyle ſhould happen vnto thee, it behdoueth thee to take it ill hande with tremblyng and reuerent feare, and not to repoſe any maner of truſt in thyne owne ſtrength & abilitie, but onely in the Word of GOD, and promiſe of Chriſt, Matth. x. When ye ſhall be brought before Kynges and Rulers for my ſake, take ye no thought how or what ye ſhal ſpeake: for it ſhal be giuen you in that houre, what ye ſhall ſaie: for it is not ye that ſpeake, but the Spirite of your Father, which ſpeaketh in you. Thou doeſt very well, at ſuche a tyme when thou muſt in ſuche caſe anſwere, to furniſh thy ſelf with ſufficient ſtoare of textes and ſentences of Scripture: but this withall thou muſt take ſpeciall heede vnto, that thou doe not truſt too much in the ſame, or inſolently deale therin: leaſt God take aſwell out of thy mouth, as out of thy memorie, that place or Texte, wherewith thou diddeſt purpoſe moſte ſpeciallie and ſtrongly to aſſaile and encounter thyne Enemie, although thou were afore armed and ſtoared with all the places and textes within the Scripture. Therefore thou haddeſt neede to tremble and feare. Wherewith if thou together with the ſentences of Scripture, be furniſhed, thou ſhall be able to defende thy ſelf and the cauſe that thou haſte in hande before Princes and Magiſtrates, yea before the Deuil himſelf. Onely take heede, that the ſtaffe whervnto thou leaneſt, be the pure, Woorde of GOD, and not the dreggie deuiſes of mans fantaſticall imagination.

And haue a good conſcience, that whē thei ſpeake euill of you, as of euill dooers, thei maie bee aſhamed, whiche blame your good conuerſation in Chriſte.

OF this ſpake Sainct Peter afore. For we can not eſcape (if we ſticke faſt to the profeſſion of the Goſpell) but be euil ſpoken of, reuiled, yea and condemned of the worlde: in ſomuche that we ſhalbe accoumpted no better then the lewdeſt fellowes and naughtieſt perſones that liue. And therefore we muſt arme our ſelues paciently and willyngly to beare all theſe thynges, and onely before GOD to ſtande in reuerent feare, and to haue within vs the teſtimony of a good conſcience: And then let the Deuill rage at vs, and all the worlde ſtamps and ſtare at vs: let them bothe backbite, reuile, and ſlaunder vs as muche as euer thei liſte: in the ende thei muſt be put to confuſion and ſhame, for ſo falſely and ſlaunderouſly accuſyng vs. For when the Lorde God in the daie of viſitation (as Sainct Peter ſaieth) ſhall laye all thynges open and manifeſte, then ſhall we ſtande in ſafetie before hym, with a good conſcience. Theſe excellente and pithie ſentences, are ſufficiently able to confirme and ſtrengthen vs, and alſo to keepe and conſerue vs in awe and feare.

For it is better (if the will of God be ſo) that ye ſuffer for well doyng, then for euill doyng.

IT can not poſſibly bee, that thei (to whom heauen is appoincted for their enheritaunce) ſhould here in this worlde liue in quiet ſtate according to the deſire of Nature: ſeeyng the ſame happeneth not to thoſe that be of the worlde, and which haue neither parte nor portion in the kyngdome of heauen. It is an Iniunction indifferently appertainyng, and equally alike liable vnto all Adams children and poſteritie, whiche was denounced to Adam by the mouthe of God hymſelf. Gene. iij. In the ſweate of thy browes ſhalt thou eate thy breade: And vnto Eue, In ſorrowe ſhalt thou bryng forthe Children. Seyng therefore that theſe externall incommodities, are indifferently and alike inflicted vpon all perſones, how muche more meete is it, for them to beare the Croſſe vpon their ſhoulders, who ſhortly after ſhall bee tranſlates hence into the heauenlie kyngdome, there to enioye endleſſe bliſſe, and life euerlaſting? Therefore (ſaieth he) if the will of God bee ſo, it is better that ye ſuffer for well doyng. Thei whiche ſuffer for euill dooyng, and deſeruedly, cary aboute with them an euill conſcience, and are tormented with a double puniſhemente: Whereas true Chriſtians abide onely but ſhe one haſte of that paine: becauſe although thei ſuffer outwardly muche paine, grief, anguiſhe, ſmarte, vexation, tribulation and torment in their Fleſhe, yet haue thei inwardly in their Spirite and conſcience, greate ioye and conſolation.

But here he hath ſet doune certaine limited boundes, how we ſhould ſubmit our ſelues to affliction. And in that he ſaieth If the will of God bee ſo, he giueth vs a profitable leſſon and warnyng, that none ſhould bee ſo madde, to imitate the cuſtome and maner of the Donatiſtes, of whom Saincte Auguſtine maketh mention: who ſnatching certaine textes and places of the Scripture, touchyng ſuffryng and affliction, killed themſelues, and wilfully threwe themſelues headlong doune into the Sea. GOD hath no pleaſure in ſeeyng vs to doe any kind of harme vnto our ſelues, or to ſeeke any new[illegible: 1 letter]angled deuiſe of bodily annoyance. Let this bee our drifte and ſhoote anker, ſincerely to w[illegible: 1 letter]lke in Faithe and brotherly loue and then if it pleaſe the Lorde to laye the Croſſe vpō vs lett vs ioyfully embrace it aſ it pleaſe hym to exempte vs from tr[illegible: 2 letters]ble, let vs not wilfully and willyngly [illegible: 1 word] it. And therefore [illegible: 1 word] prepoſterous courſe doe thoſe [illegible: 1 word] h[illegible: 2 letters]te Spirites take, whiche vſe to whippe and per[illegible: 1 letter]e, yea many tymes to [illegible: 1 word] themſelues with beatyng, thinkyng by that meanes to [illegible: 1 word] and winne Heauen.

This kinde of newe founde Religion, and wilfull counterfaite humilitie and affliction, in this outward puniſhement of the bodie, S. Paule forbiddeth to be vſed, Coloſs iij. We muſt mortifie our bodie, and ſubdue our members, that thei growe not wanton, [illegible: 1 letter]r waxe [illegible: 1 letter]aſei[illegible: 1 letter]i[illegible: 2 letters]s, but wee maie not violently deſtroye them. This is the meanyng of theſe wordes. (If the will of God b[illegible: 2 letters] ſo) whiche is as muche to ſaie, as, if God bee pleaſed to [illegible: 1 word] any kinde of Croſſe or perſecution vnto vs▪ For then it is better to ſuffer, and them therein out the happier and bleſſedder, if for well doyng thou abide and ſuffer afflictiō.

For Chriſte alſo hath once ſuffred for ſinnes, the iuſte for the vniuſte.

HEre againe doeth ſainct Peter propounde and ſette before vs, for a paterne to imitate, our Lorde Chriſte and his bitter Paſſion: after the rule whereof, wee ought to frame our ſelues, and not preſume to preſcribe vnto our ſelues, any newe deuiſed ſingularitie. For as Chriſte is a Patterne to all Chriſtian Beleeuers, and to them all is ſette doune for an Example, ſo ought all men in generalitie to imitate his ſteppes: and in all their actions, profeſſions, and functions of life, what ſoeuer betide, to haue reſpect vnto him, and after his dealynges ſemblablie to conforme themſelues. And Sainct Peters woordes in effecte ſounde thus: Chriſt was iuſte and ſuffred for well dooyng, for our ſakes that were vniuſte: But he ſought not to ſayng the Croſſe vpon hym, but taried the tyme till the will of GOD did ſo appoincte, that he ſhould drinke of the Cu[illegible: 2 letters]e of his painfull Paſſion. Hym now ought wee to take is by Example, and in the whole courſe of our life, diligē tly [illegible: 4 letters]preſſe and reſemble. And this example Saincte Peter here namely ſetteth doune vnto vs, becauſe he hath alreadie taught euery ſorte of perſones, in what trade ſoeuer thei liue, their ſeuer all offices and dueties, concludyng the ſame with this example of Chriſtes Paſſion.

And this is here to bee noted, that he ſaieth that Chriſt ſuffred once: which is as much to ſaie, as that Chriſt ſuffred and ſatiſfied once for al, euen for all the ſinnes of the whole worlde, and not that he ſhould for euery ſeueral ſinne, ſeuerally die. By which his death, once for all, he hath cleane taken awaie al the Synnes, of ſo many as in Faithe approche nexe vnto hym, and faithfully beleeue in hym: All which are now deliuered frō the daunger of Death, as ſurely and as certainly as he hymſelf is now deliuered and freed from the power of Death.

The iuſte for the vniuſte.

AS though he ſhould ſaie: How muche more ought we to bee willyng to ſuffer, beyng ſo ſinfull, and ſo many waies deſeruyng it, ſeeyng that Chriſt was content to ſuffer death for our ſakes, beeyng hymſelf moſte iuſte, for vs that were vniuſte, and clogged with the chaines of ſo many moſte horrible Sinnes, wickedneſſe, and tranſgreſſions?

That he might bryng vs to God.

ALL this is ſpoken, onely to inſtructe and teache vs in what ſorte the Paſſion of Chriſte was, to witte, ſuche, that he died not for any cauſe of his owne, but to the intent to reconcile and bryng vs to GOD. How can that bee, wilt thou ſaie? Did he not offer vp hymſelf? I aunſwere: True it is, that he offred vp hymſelf on the Croſſe, for ſo many of vs as beleeue in hym: In whiche his offryng and oblation he offred vs vp alſo, ſo that ſo many of vs as ſtedfaſtly beleeue on hym, muſt alſo with hym, accordyng to the fleſhe ſuffer and be killed, euen as he ſuffred and died. God hath here in ſuch eſtate placed vs, that wee liuyng in the Spirite, might yet due in the fleſhe, as afterwardes ſainct Peter declareth. But as we are offred vp with Chriſt (that is) as we dye with Chriſt, euen as he, accordyng to the fleſhe truely died, ſo doe we liue with hym in Spirite, euen as he hymſelf doeth Spiritually liue.

And was put to Death concernyng the fleſhe, but was quickened in the Spirite.

THis woorde Fleſhe in the Scripture is a common vſuall woorde, as alſo this woorde Spirite is: whiche twoo vocables the Apoſtles doe euer in a maner ſet, the one againſt the other. Now, the meanyng of theſe woordes is this: Chriſte in his Paſſion died and was taken out of this life, whiche is fleſhe and blood: ſuche fleſhe and blood as manne here in this worlde is cladd withall: the offices and functions whereof are theſe, Goyng, Standyng, Eatyng, Drinkyng, Sleapyng, Watchyng, Seeyng, Hearyng, Touchyng, Feelyng, and to ſpeake all at one woorde, what ſoeuer is naturally to bee doen in this bodie, and is fraile and tranſitorie. To all theſe died Chriſte. Saincte Paule calleth theſe, the Naturall or Animall bodie, for that all other Creatures, haue the vſe of all theſe actions as well as we. But his fleſhe died not, in any other ſorte but accordyng to the fleſhe: that is, accordyng to thoſe Naturall and corporall functions, whiche are done and exerciſed by the bodie: To this life (I ſaie) Chriſte died, ſo that all theſe functions likewiſe died and ceaſſed in hym, and hee hymſelf tranſported into an other life. And beeyng quickened accordyng to the Spirite, tooke vnto hym a life Spirituall and ſupernaturall, comprehendyng and poſſeſſyng in it ſelf, all that life whiche Chriſte now poſſeſſeth, as well in Bodie as in Spirite. Who now hath not any longer ſuche a carnall Bodie as he had afore, but a Spirituall bodie. And thus doeth ſainct Paule expounde this place.

The very ſame, hope wee alſo at the latter daie to enioye: to witt, that our fleſhe and bloud ſhall paſſe and bee altered in to a ſpirituall life, wherein theſe our Bodies ſhal no more eate and drinke, begette children, digeſt, concoct, euacuate or any ſuche like: but ſhall [illegible: 1 span] in Spirite, and this bodie ſhall bee as clear[illegible: 1 letter] as n[illegible: 1 letter]w the S[illegible: 1 letter]nne is, yea [illegible: 1 word] clearer. Fleſhe and bloud ſhall not thenceforth bee naturall, there ſhall then be no ſuche function either [illegible: 1 word] or corporall, ſuche as other Creatures now [illegible: 1 word] aſwell as wee.

Theſe bee in a maner the woordes whiche ſainct Paule vſeth. j. Cor. xv. The firſt man Adam (ſaieth he) was made a liuyng Soule, and the laſt Adam was made a quicknyng Spirite. And it there followeth, That as we haue borne the Image of the earthie and naturall Man, ſo ſhall we beare the Image of the ſpirituall and heauenlie. From Adam wee haue all the offices and functions naturall, euen as brute Beaſtes haue, accordyng to our outwarde ſenſes and faculties. But Chriſte liueth in the Spirit, and is fleſhe and bloud, but not ſo as he did afore: all outwarde functions of bodily Senſes are ceaſſed in hym, he neither ſleepeth nor watcheth, and yet knoweth he all thinges and is in euery place. Suche alſo ſhall wee bee: for he is the firſt fruictes, the oblation and firſt box[illegible: 1 letter]re (as S. Paule ſaieth) of the [illegible: 1 span]: that is, he is the firſt that aroſe from the dead and tooke vnto him a ſpiritual life. Therefore Chriſt doeth now liue accordyng to the Spirite, that is to ſaie, He is ſtill very perfect Man, but he hath a ſpiritual Body. And therfore that whiche is here ſaied, is not ſo to [illegible: 1 word] taken as we vſually doe, whē we ſeparate Fleſhe and Spirite aſunder the one from the other: but that the Bodie and Fleſhe are now ſpirituall, and that the Spirite is bothe in the Bodie and with the Bodie. For ſainct Peters meanyng is not here, that Chriſte was raiſed by the holie Ghoſt, but he vſeth this worde Spirite after a general maner: [illegible: 1 word] if a man ſhould ſaie, the Spirit doth this or that. In whiche wordes, is not ſimplie meant the holie Ghoſte, but rather that inwarde working, and effectuall force whiche worketh in vs by the operation of the holie Ghoſt.

By the whiche he alſo went, and preached vnto the ſpirites that are in perſon. Whiche were in tyme paſſed diſobedient,

THis place I dooe take to bee as obſcure and harde to bee vnderſtoode, as any in the newe Teſtament: inſomuche that I confeſſe my ſelf not yet to haue founde out the certaine meanyng thereof. Firſt the words them ſelues doe ſounde, as though Chriſte had preached vnto Spirites: I meane, the Soules of them that would not beleeue in the tyme that Noah built the Arke. The ſenſe thereof beeyng ſomewhat harde to conceiue, hath hitherto ſo entangled mee, that neither can I aduouche any ſounde interpretation of it, neither any other as yet that hath takē in hand the expoſition thereof. Some peraduenture will not ſticke to take theſe woordes ſo, as that Chriſte after his deathe on the Croſſe, went downe into Hell, and preached to the Soules there: with whiche vain opinion I meane not here to enter diſputation. But mee thinkes, theſe wordes doe very well admit an other ſenſe & meanyng, to wit, that our Lorde Chriſt, after his aſcenſion into Heauen, came in Spirite and preached, albeeit not bodilie. For hee ſpeaketh not now with any bodilie voyce, as he alſo vſeth none of the other functions of corporall or bodily nature. And therefore, let vs take the wordes to ſignifie and meane, accordyng as thei ſounde, that is, in Spirite: and that he preached to the Spirites in that his ſpirituall life. Wherevppon it alſo followeth that his preachyng then was ſpirituall, emplantyng the ſame in their hartes and Soules: ſo that, there was no neede for him to goe in bodie and preache with mouth for the ſame. Theſe words of ſainct Peter proue not, that after he dyed, he went doune vnto the Ghoſts that are in Hell to preache vnto them. For he ſaieth thus: In whiche he went &c. Whiche is aſmuche as if he had ſaied: After he was deade accordyng to the fleſhe and quickened accordyng to the Spirite, (that is) after hee had laied doune and left his life in the fleſhe, and all other naturall workes and functions of his bodie, and had now taken vnto him a ſpirituall life and conuerſation, as now he hath and doeth in heauen: then hee went and preached to the Spirites &c. Now it is moſt euident and certaine, that Chriſt deſcended not eftſoones to Hell, after he had receiued this his newe glorified life. And therefore wee muſt vnderſtande, that he made this preachyng, after his Aſcenſion into Heauen.

Seyng therefore that the wordes doe well beare to be vnderſtood of a Spirituall preachyng: wee are to thinke that S. Peter in this place ſpeaketh, of the Office of Chriſte: for that as the worde is outwardly preached by Voyce, ſo worketh he inwardly in the harte. Hee enioyned his Apoſtles, to preache the Goſpell bodily, but yet is hee hymſelf preſent ſpiritually: and whatſoeuer the Apoſtles vtter in outwarde ſpeeche to the bodily eares of men, that doethe he ſpeake and preache into the hartes and myndes of them inwardlie. And then preacheth hee to the Spirites, whom the Deuill holdeth captiue and in thraldome: ſo that wee take this worde (went) and theſe wordes preachyng to the Spirites that are in priſon accordyng to the accoumpt and computation of God himſelf, becauſe in the ſight of Chriſte thei that haue been long ſince, are euen in the ſame ſtate as thei bee that now preſently liue. For his Kyngdome reacheth to the deade aſwell as to the liuyng. In that life wherein hee now liueth, the Beginning, the Middle and the ende of the Worlde, are conteined and reckened after one and the ſame accoumpt & all as one: although in this life theſe thinges bee not reckened ſo, but eche thyng accordyng to his orderly ſucceſſion, as the Sonne after the Father, and ſo of others. All thinges lye naked to the ſight of GOD, and are as now preſent vnto his eyes: and he in one moment or minute of tyme ouerlooketh and ſurueigheth all that is, was or ſhalbee. A thouſande yeeres with hym are but as one daie, as ſaincte Peter in his ſeconde Epiſtle declareth. And therefore the firſt man is as preſent vnto him, as the man that ſhalbe laſt borne, for with one glaunce he beholdeth at once the whole Worlde.

Let this therfore be the meanyng of this place: that Chriſt now preacheth not any more corporallie, but is preſent in his Woorde, and thereby preacheth to the Spirites in their hartes. And here wee muſt note, that Saincte Peter vſeth a Figure, named Synecdoche, which is, when the whole is taken for a parte: and contrariwiſe, when the parte is taken for the whole. For hee preached not altogether vnto them alone, but vnto all that are like vnto them, and of ſemblable diſpoſition to theirs: As if a mā (for example ſake) ſhould now ſaie: This man preached among the Heluetians, who ſometymes were vnder the gouernement of the Dukes of Auſtria. It herevppon by and by followeth not, that hee preached to theim that ſometymes were Vaſſalles to the Dukes of Auſtria, and are now long ſince dead: but it ſufficeth to ſaie, that he preached to the people dwellyng now, in that Countrie, which afore liued in ſuche ſubiection. And thus vnder the name of the parte, the whole is many tymes vnderſtoode, and the whole againe oftentymes is put to ſignifie the Parte. And after this ſorte muſt we by this life haue reſpect, and conſideration of the other life.

This is the beſte interpretation in my Iudgemente that can bee for this place: howbeit if any manne bryng a better, I will bee glad (as meete it is) to allowe of it. But to be plaine, I can not at any hande bee perſwaded to beleeue, that Chriſte beeyng quickened in Spirite (that is, hauyng now taken vnto hym a Spirituall life) did deſcende into Helle, and preache to the Soules there: ſpeciallie, ſeeyng the Scripture is flatte againſte any ſuche matter: affirmyng that when thynges are brought to that poinct, euery one ſhall receiue accordyngly as he hath dooen and beleeued. Againe, it is not certaine in what ſtate the dead remaine. To conclude, the woordes themſelues are againſt any ſuche meanyng for the deade. Now, this is vndoubtedly true, that Chriſte is preſente and preacheth in the harte, when as the faithfull Miniſter or vocall Preacher, with fruite vttereth and inſtilleth the Woorde of God into the Eares: and therefore wee maie boldly and without daunger, admit and embrace this interpretation of this place. He to whom God hath reueiled, and opened a better expoſition, I wiſhe to be followed. The verie ſumme therefore of this our Interpretation is this: Chriſte beyng now quickened in Spirite (that is, after he was aſcended into Heauen) preached afterwarde vnto the Soules of menne, who afore vſed to preache to their bodies: emong whiche Soules there were many Vnbeleuers in the daies of Noah.

When once the long ſuffring of God abode in the daies of Noah, while the Arke was preparyng, where in fewe, that is, eight Soules were ſaued in the water.

HEre againe perſiſteth Sainct Peter, in alledging and inſertyng the Scriptures, in whiche, his purpoſe is to drawe vs to enure and exerciſe our ſelues. And out of theim he bryngeth the figure of Noah his Arke, whiche be alſo explaneth. It is verie cōfortable and proper, to fetche Similitudes from ſuche maner of Examples as this: whiche order Saincte Paule alſo followed: Gala. iiij. where he recordeth the myſterie of the twoo Sonnes of Abraham, and alſo his twoo Wiues, and afterward expounded the ſame. And Chriſte alſo Ihon. iij. ſpeaketh of the Braſen Serpent, whiche Moſes lifte vp in the wilderneſſe, Num. xxj. Suche pithie Similitudes are eaſily learned, and willyngly hearkened vnto, and menne commonly take greate delight in the hearyng of theim. And therefore Saincte Peter here bryngeth in by waie of compariſon, the Similitude of the Arke of Noah: whereby he briefly and in fewe woordes, and yet with a certaine pleaſure, ſetteth doune a ſure leſſon to confirme Faithe. And that whiche he here ſetteth doune, to haue come to paſſe when Noah made the Arke: after the ſame ſort ſtandeth the caſe now: that as he and his, (euen eight Soules) were ſaued in the Arke, whiche was caried vpon the Waters, ſo muſt wee alſo bee ſaued through Baptiſme: that Water did then once ſaue bothe menne and all Creatures beſide: and ſo Baptiſme beyng receiued in Faithe, drouneth in vs whatſoeuer is carnall and naturall, and maketh vs Spirituall: And this commeth to paſſe, when wee betake our ſelues into the Arke, whiche ſignifieth and figureth our Lorde Chriſt, or the Churche of Chriſt, or the Goſpell whiche Chriſte preached, or the Bodie of Chriſte, in whiche wee all hange together by Faithe, and are deliuered from all euilles, euen as Noah by the Arke was ſaued from beeyng drenched in the Waters. Gene. vij. Thus we ſee, how this example by hym here brought, comprehendeth (as it were) compendiouſly and briefly, bothe what Faithe is, and what the Croſſe is: what is Life, and what is Death? Now, where ſoeuer there bee men that whollie depende vpon Chriſt, there certainly is the Churche of Chriſt: and there is vtterly drouned and killed, what ſoeuer is in vs that is euill, and that iſſueth and commeth from our old Adam.

To the whiche alſo the figure that now ſaueth vs, euen Baptiſme agreeth (not the puttyng awaie of the filthe of the fleſhe, but in that a good conſcience maketh requeſt to God)

YE are not hereby ſatted, in that the filth of your bodies is cleane waſhed awaie, and nothyng els cleanſed but the Bodie, as the Iewes preciſely obſerued and vſed to doe, (for ſuche kinde of purifiyng is of no moment nor force: but it is a good Conſcience makyng requeſt to God, that ſaueth you. When as ye feele within you a good Conſcience, chearfullie and confidently daryng to ſhewe it ſelf, and to appeare before God, as though there were a couenaunt or bargain betwéene theim, and therevppon dare boldly ſaie: This hath my Lorde God promiſed me, and I am ſure he will performe it, for he is ſuche a one, as can not deceiue. If ye thus ſtedfaſtly cleaue vnto his Woorde, and whollie depende vppon hym, you can not miſſe but bee ſaued. And the Meane whereby we thus obtaine Saluation, is Faithe: and not any outward Worke, that we our ſelues are able any waies to doe.

By the reſurrection of Ieſus Chriſte.

THis ſmall portion of woordes hath Saincte Peter purpoſely added to that whiche went before, to ſhewe a reaſon of the Faithe that is grounded herevpon: becauſe that after Chriſte died, and deſcended into the lower partes, he ſtaied not ſtill there, but anone aroſe againe from the deade. For if he had continued ſtill in Death, we had remained ſtill in our miſerable eſtate, forlorne as wee were afore: But becauſe he is riſen againe from the deade, and now ſitteth on the right hande of his Father, and hath cauſed the ſame to bee publiſhed and preached vnto vs, to the intente wee ſhould beleeue on hym, we haue therefore a certaine couenaunt, or promiſe with GOD, vnto the whiche wee certainly and vnfeignedly dooe truſte, and by the whiche wee are ſaued and preſerued, euen as Noah was by the Arke. Thus therefore hath Saincte Peter laied before our eyes, and made the whole Arke ſpirituall vnto vs: in whiche is neither Fleſhe nor Blood, but a good Conſcience to Godward, and that is Faith.

Whiche is at the right hande of GOD, gone into heauen, to whom the Angelles, and Powers, and Mightes are ſubiecte.

ALL this he ſpeaketh, to make our Faithe the perfecter and ſtronger. For it behooued, that Chriſte ſhould aſcende into Heauen, and bee made Lorde of all Creatures, and that all Power what ſoeuer, and where ſoeuer, ſhould bee ſubiected vnto hym, to the ende he might aduaunce and bryng vs thither, and make vs alſo Lordes of all thynges.

All whiche be of ſinguler force and efficacie, to comfort and confirme our hartes and mindes. For hereby are we aſſuredly perſwaded, that all thinges through Chriſt and by Chriſt, are made to ſerue vs: That whatſoeuer power there is in Heauē, or in Earth, yea Death & Deuill, all are hereby enioyned and cōpelled to ſerue vs, and for our vſes, euen as thei are bound to ſerue Chriſt, and to lye in all ſubiection vnder his feete.