1 Peter 4 commentary

The strongest and best arguments against sin, are taken from the sufferings of Christ. He died to destroy sin; and though he cheerfully submitted to the worst sufferings, yet he never gave way to the least sin. Temptations could not prevail, were it not for man's own corruption; but true Christians make the will of God, not their own lust or desires, the rule of their lives and actions. And true conversion makes a marvellous change in the heart and life. It alters the mind, judgment, affections, and conversation. When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent. One sin draws on another. Six sins are here mentioned which have dependence one upon another. It is a Christian's duty, not only to keep from gross wickedness, but also from things that lead to sin, or appear evil. The gospel had been preached to those since dead, who by the proud and carnal judgment of wicked men were condemned as evil-doers, some even suffering death. But being quickened to Divine life by the Holy Spirit, they lived to God as his devoted servants. Let not believers care, though the world scorns and reproaches them.

The destruction of the Jewish church and nation, foretold by our Saviour, was very near. And the speedy approach of death and judgment concerns all, to which these words naturally lead our minds. Our approaching end, is a powerful argument to make us sober in all worldly matters, and earnest in religion. There are so many things amiss in all, that unless love covers, excuses, and forgives in others, the mistakes and faults for which every one needs the forbearance of others, Satan will prevail to stir up divisions and discords. But we are not to suppose that charity will cover or make amends for the sins of those who exercise it, so as to induce God to forgive them. The nature of a Christian's work, which is high work and hard work, the goodness of the Master, and the excellence of the reward, all require that our endeavours should be serious and earnest. And in all the duties and services of life, we should aim at the glory of God as our chief end. He is a miserable, unsettled wretch, who cleaves to himself, and forgets God; is only perplexed about his credit, and gain, and base ends, which are often broken, and which, when he attains, both he and they must shortly perish together. But he who has given up himself and his all to God, may say confidently that the Lord is his portion; and nothing but glory through Christ Jesus, is solid and lasting; that abideth for ever.

By patience and fortitude in suffering, by dependence on the promises of God, and keeping to the word the Holy Spirit hath revealed, the Holy Spirit is glorified; but by the contempt and reproaches cast upon believers, he is evil spoken of, and is blasphemed. One would think such cautions as these were needless to Christians. But their enemies falsely charged them with foul crimes. And even the best of men need to be warned against the worst of sins. There is no comfort in sufferings, when we bring them upon ourselves by our own sin and folly. A time of universal calamity was at hand, as foretold by our Saviour, Mt 24:9, 10. And if such things befall in this life, how awful will the day of judgment be! It is true that the righteous are scarcely saved; even those who endeavour to walk uprightly in the ways of God. This does not mean that the purpose and performance of God are uncertain, but only the great difficulties and hard encounters in the way; that they go through so many temptations and tribulations, so many fightings without and fears within. Yet all outward difficulties would be as nothing, were it not for lusts and corruptions within. These are the worst clogs and troubles. And if the way of the righteous be so hard, then how hard shall be the end of the ungodly sinner, who walks in sin with delight, and thinks the righteous is a fool for all his pains! The only way to keep the soul well, is, to commit it to God by prayer, and patient perseverance in well-doing. He will overrule all to the final advantage of the believer.

1 Forasmuch then as Christ When he had before set forth Christ before us, he only spoke of the suffering of the cross; for sometimes the cross means mortification, because the outward man is wasted by afflictions, and our flesh is also subdued. But he now ascends higher; for he speaks of the reformation of the whole man. The Scripture recommends to us a twofold likeness to the death of Christ, that we are to be conformed to him in reproaches and troubles, and also that the old man being dead and extinct in us, we are to be renewed to a spiritual life. (Philippians 3:10; Romans 6:4.) Yet Christ is not simply to be viewed as our example, when we speak of the mortificaion of the flesh; but it is by his Spirit that we are really made conformable to his death, so that it becomes effectual to the crucifying of our flesh. In short, as Peter at the end of the last chapter exhorted us to patience after the example of Christ, because death was to him a passage to life; so now from the same death he deduces a higher doctrine, that we ought to die to the flesh and to the world, as Paul teaches us more at large in the sixth chapter of his Epistle to the Romans. He therefore says, arm yourselves, or be ye armed, intimating that we are really and effectually supplied with invincible weapons to subdue the flesh, if we partake as we ought of the efficacy of Christ’s death.

For he that hath suffered The particle ὅτι does not, I think, denote here the cause, but is to be taken as explanatory; for Peter sets forth what that thought or mind is with which Christ’s death arms us, even that the dominion of sin ought to be abolished in us, so that God may reign in our life. Erasmus has incorrectly, as I think, rendered the word “he who did suffer,” (patiebatur) applying it to Christ. For it is an indefinite sentence, which generally extends to all the godly, and has the same meaning with the words of Paul in Romans 6:7,

“He who is dead is justified or freed from sin;”

for both the Apostles intimate, that when we become dead to the flesh, we have no more to do with sin, that it should reign in us, and exercise its power in our life. The subject of this passage, from 1 Peter 3:14 to 1 Peter 4:6, is suffering unjustly, or for righteousness’ sake, and Christ is brought as an example, he being just, suffered for the unjust. After a digression at the 19th verse of the third chapter, the Apostle returns here to his former subject, the example of Christ suffering in the flesh or in his body and in order to retain still the idea that he was just when he suffered, this clause seems to have been put in parenthetically, “For he who suffered ceased from sin,” that is, had no sin, but was just. And hence in the following verses he exhorts them to lead a holy life whatever might be the opposition from the world, so that they might be like their Savior, suffering unjustly, they themselves being innocent.

1. “Christ then having suffered for us in the flesh, arm ye also yourselves with the same mind, (for he who suffered in the flesh ceased from sin;)

2. so as to live no longer the remaining time in the flesh to the lusts of men, but to the will of God.”

They were exhorted to resolve to follow the example of Christ, but in such a way as not to suffer for their sins, but for righteousness’ sake. It is implied that they had been evil-doers, but they were no longer to be so, otherwise their suffering in the flesh would not be like that of Christ. To suffer as well-doers, and not as evil-doers, was to suffer as Christ did. — Ed.

It may, however, be objected, that Peter here speaks unsuitably in making us to be conformable to Christ in this respect, that we suffer in the flesh; for it is certain that there was nothing sinful in Christ which required to be corrected. But the answer is obvious, that it is not necessary that a comparison should correspond in all its parts. It is then enough that we should in a measure be made conformable to the death of Christ. In the same way is also explained, not unfitly, what Paul says, that we are planted in the likeness of his death, (Romans 6:5;) for the manner is not altogether the same, but that his death is become in a manner the type and pattern of our mortification.

We must also notice that the word flesh is put here twice, but in a different sense; for when he says that Christ suffered in the flesh, he means that the human nature which Christ had taken from us was made subject to death, that is, that Christ as a man naturally died. In the second clause, which refers to us, flesh means the corruption, and the sinfulness of our nature; and thus suffering in the flesh signifies the denying of ourselves. We now see what is the likeness between Christ and us, and what is the difference; that as he suffered in the flesh taken from us, so the whole of our flesh ought to be crucified.

2 That he no longer Here he sets forth the way of ceasing from sin, that renouncing the covetings of men we should study to form our life according to the will of God. And thus he includes here the two things in which renovation consists, the destruction of the flesh and the vivification of the spirit. The course of good living is thus to begin with the former, but we are to advance to the latter.

Moreover, Peter defines here what is the rule of right living, even when man depends on the will of God. It hence follows, that nothing is right and well ordered in man’s life as soon as he wanders from this rule. We ought further to notice the contrast between God’s will and the covetings or lusts of men We hence understand how great is our depravity, and how we ought to strive to become obedient to God. When he says, the rest of time in the flesh, the word flesh means the present life, as in Hebrews 5:7

3 For the time past of our life may suffice Peter does not mean that we ought to be wearied with pleasures, as those are wont to be who are filled with them to satiety; but that on the contrary the memory of our past life ought to stimulate us to repentance. And doubtless it ought to be the sharpest goad to make us run on well, when we recollect that we have been wandering from the right way the greatest part of our life. And Peter reminds us, that it would be most unreasonable were we not to change the course of our life after having been enlightened by Christ. For he makes a distinction here between the time of ignorance and the time of faith, as though he had said that it was but right that they should become new and different men from the time that Christ had called them. But instead of the lusts or covetings of men, he now mentions the will of the Gentiles, by which he reproves the Jews for having mixed with the Gentiles in all their pollutions, though the Lord had separated them from the Gentiles.

In what follows he shews that those vices ought to be put off which prove men to be blind and ignorant of God. And there is a peculiar emphasis in the words, the time past of our life, for he intimates that we ought to persevere to the end, as when Paul says, that Christ was raised from the dead, to die no more. (Romans 6:6.) For we have been redeemed by the Lord for this end, that we may serve him all the days of our life.

In lasciviousness He does not give the whole catalogue of sins, but only mentions some of them, by which we may briefly learn what those things are which men, not renewed by God’s Spirit, desire and seek, and to which they are inclined. And he names the grosser vices, as it is usually done when examples are adduced. I shall not stop to explain the words, for there is no difficulty in them.

But here a question arises, that Peter seems to have done wrong to many, in making all men guilty of lasciviousness, dissipation, lusts, drunkenness, and revellings; for it is certain that all were not involved in these vices; nay, we know that some among the Gentiles lived honourably and without a spot of infamy. To this I reply, that Peter does not so ascribe these vices to the Gentiles, as though he charged every individual with all these, but that we are by nature inclined to all these evils, and not only so, but that we are so much under the power of depravity, that these fruits which he mentions necessarily proceed from it as from an evil root. There is indeed no one who has not within him the seed of all vices, but all do not germinate and grow up in every individual. Yet the contagion is so spread and diffused through the whole human race, that the whole community appears infected with innumerable evils, and that no member is free or pure from the common corruption.

The last clause may also suggest another question, for Peter addressed the Jews, and yet he says that they had been immersed in abominable idolatries; but the Jews then living in every part of the world carefully abstained from idols. A twofold answer may be adduced here, either that by mentioning the whole for a part, he declares of all what belonged to a few, (for there is no doubt but the Churches to which he wrote were made up of Gentiles as well as of Jews,) or that he calls those superstitions in which the Jews were then involved, idolatries; for though they professed to worship the God of Israel, yet we know that no part of divine worship was genuine among them. And how great must have been the confusion in barbarous countries and among a scattered people, when Jerusalem itself, from whose rays they borrowed their light, had fallen into extreme impiety! for we know that dotages of every kind prevailed with impunity, so that the high-priesthood, and the whole government of the Church, were in the power of the Sadducees.

4 Wherein they think it strange The words of Peter literally are these, “In which they are strangers, you not running with them into the same excess of riot, blaspheming.” But the word, to be strangers, means to stop at a thing as new and unusual. This is a way of speaking which the Latins also sometimes use, as when Cicero says that he was a stranger in the city, because he knew not what was carried on there. But in this place, Peter fortifies the faithful, lest they should suffer themselves to be disturbed or corrupted by the perverse judgments or words of the ungodly. For it is no light temptation, when they among whom we live, charge us that our life is different from that of mankind in general. “These,” they say, “must form for themselves a new world, for they differ from all mankind.” Thus they accuse the children of God, as though they attempted a separation from the whole world.

Then the Apostle anticipated this, and forbade the faithful to be discouraged by such reproaches and calumnies; and he proposed to them, as a support, the judgment of God: for this it is that can sustain us against all assaults, that is, when we patiently wait for that day, in which Christ will punish all those who now presumptuously condemn us, and will shew that we and our cause are approved by Him. And he expressly mentions the living and the dead, lest we should think that we shall suffer any loss, if they remain alive when we are dead; for they shall not, for this reason, escape the hand of God. And in what sense he calls them the living and the dead, we may learn from the fifteenth chapter of the first Epistle to the Corinthians

1 Peter 4:6-11

6. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

6. In hoc enim et mortuis evangelizatus fuit (vel, praedicatum fuit evangelium,) ut judicentur quidem secundum homines carne, vivant autem secundum Deum spiritu.

7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

7. Porro omnium finis propinquus est: sobrii itaque estote, et vigilantes ad precandum.

8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

8. Ante omnia vero charitatem inter vos intentam habentes; quia charitas operiet multitudinem peccatorum.

9. Use hospitality one to another without grudging.

9. Invicem hospitales sine murmurationibus.

10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.

10. Ut quisque aecepit donum, ministrantes illud inter vos, tanquam boni dispensatores multiplicis gratiae Dei.

11. If any speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

11. Siquis loquitur, loquatur tanquam eloquia Dei; siquis ministrat, tanquam ex virtute quam suppeditat Deus; ut in omnibus glorificetur Deus per Jesum Christum; cui est gloria et imperium in secula seculorum. Amen.

6 For this cause was the gospel preached also to them that are dead, or, He has been evangelized to the dead. We see in what sense he takes the former passage in the third chapter, even that death does not hinder Christ from being always our defender. It is then a remarkable consolation to the godly, that death itself brings no loss to their salvation. Though Christ, then, may not appear a deliverer in this life, yet his redemption is not void, or without effect; for his power extends to the dead. But as the Greek word is doubtful, it may be rendered in the masculine, or in the neuter gender; but the meaning is almost the same, that is, that Christ had been made known as a redeemer to the dead, or that salvation had been made known to them by the gospel. But if the grace of Christ once penetrated to the dead, there is no doubt but that we shall partake of it when dead. We then set for it limits much too narrow, if we confine it to the present life.

That they might be judged I omit the explanations of others, for they seem to me to be very remote from the Apostle’s meaning. This has been said, as I think, by way of anticipation, for it might have been objected, that the gospel is of no benefit to the dead, as it does not restore them to life. Peter concedes a part of this objection, and yet in such a way, that they are not deprived of the salvation obtained by Christ. Therefore, in the first clause, when he says, “that they might be judged in the flesh, according to men,” it is a concession; and “judged” means here, as often elsewhere, condemned; and flesh is the outward man. So that the meaning is, that though according to the estimation of the world the dead suffer destruction in their flesh, and are deemed condemned as to the outward man, yet they cease not to live with God, and that in their spirit, because Christ quickens them by his Spirit.

But we ought to add what Paul teaches us in Romans 8:10, that the Spirit is life; and hence it will be, that he will at length absorb the relics of death which still cleave to us. The sum of what he says is, that though the condition of the dead in the flesh is worse, according to man, yet it is enough that the Spirit of Christ revives them, and will eventually lead them to the perfection of life. Whitby, Doddridge, and Mackight, regard the dead here as the dead in sins, according to Ephesians 2:1. The first thus paraphrases what follows, “That they might condemn their former life, and live a better;” the second, “That they might be brought to such a state of life as their carnal neighbors will look upon it as a kind of condemnation and death;” and the third, “That although they might be condemned, indeed, by men in the flesh, yet they might live eternally by God in the Spirit.”

Beza, Hammond, and Scott, consider that the dead were those already dead, that is, when the Apostle wrote, and even before the coming of Christ, taking the dead in the same sense as in the former verse: but they differ as to the clause which follows. The two first interpret it as signifying the same as dying to sin and living to God, a meaning which the former part of the clause can hardly bear: but the view of Scott is, that the gospel had been preached to those at that time dead, that they might be condemned by carnal men, or in the flesh, as evildoers, but live to God through the Holy Spirit. The only fault, perhaps, with this rendering is as to the word flesh, which seems to mean here the same as flesh in 1 Peter 3:18, that is, the body; and the word spirit is also in the same form, for Griesbach in that verse regards the article τῷ as spurious. Then the rendering would be, “That they might be condemned in the flesh by men, but live as to God through the Spirit.” There are two previous instances of the word spirit, when denoting the Holy Spirit, being without the article, that is, in 1 Peter 1:2 and 22

It seems an objection, that the gospel had been preached to them for this end, that they might be condemned to die by wicked men; but this had been expressly stated before, in 1 Peter 2:21: “For even hereunto, (that is, suffering, mentioned in the former verse) were ye called;” or, “For to this end ye have been called.” Then Christ in his suffering is mentioned as one whom they ought to follow.

There is no other view so consistent with the whole tenor of the Apostle’s argument. — Ed.

7 But, or, moreover, the end of all things is at hand Though the faithful hear that their felicity is elsewhere than in the world, yet, as they think that they should live long, this false thought renders them careless, and even slothful, so that they direct not their thoughts to the kingdom of God. Hence the Apostle, that he might rouse them from the drowsiness of the flesh, reminds them that the end of all things was nigh; by which he intimates that we ought not to sit still in the world, from which we must soon remove. He does not, at the same time, speak only of the end of individuals, but of the universal renovation of the world; as though he had said, “Christ will shortly come, who will put an end to all things.”

It is, then, no wonder that the cares of this world overwhelm us, and make us drowsy, if the view of present things dazzles our eyes: for we promise, almost all of us, an eternity to ourselves in this world; at least, the end never comes to our mind. But were the trumpet of Christ to sound in our ears, it would powerfully rouse us and not suffer us to lie torpid.

But it may be objected and said, that a long series of ages has passed away since Peter wrote this, and yet that the end is not come. My reply to this is, that the time seems long to us, because we measure its length by the spaces of this fleeting life; but if we could understand the perpetuity of future life, many ages would appear to us like a moment, as Peter will also tell us in his second epistle. Besides, we must remember this principle, that from the time when Christ once appeared, there is nothing left for the faithful, but with suspended minds ever to look forward to his second coming. There is no ground to suppose, as Hammond, Macknight, and some others have supposed, that “the end of all things” was the end of the Jews as a nation, the destruction of the temple and its worship. And it is strange that such a notion should be entertained, especially when we consider that the Apostle refers to the same subject in his Second Epistle, where the end of the world is plainly spoken of. — Ed.

The watchfulness and the sobriety to which he exhorted them, belong, as I think, to the mind rather than to the body. The words are similar to those of Christ:

“Watch ye, for ye know neither the day nor the hour wherein the Son of Man cometh.” (Matthew 25:13.)

For as an indulgence in surfeiting and sleep renders the body unfit for its duties, so the vain cares and pleasures of the world inebriate the mind and render it drowsy.

By adding prayer, he points out an exercise especially necessary, in which the faithful ought to be particularly occupied, since their whole strength depends on the Lord; as though he had said, “Since ye are in yourselves extremely weak, seek of the Lord to strengthen you.” He yet reminds them that they were to pray earnestly, not formally.

8 And above all things He commends charity or love as the first thing, for it is the bond of perfection. And he bids it to be fervent, or intense, or vehement, which is the same thing; for whosoever is immoderately fervent in self-love, loves others coldly. And he commends it on account of its fruit, because it buries innumerable sins, than which nothing is more desirable. But the sentence is taken from Solomon, whose words are found in Proverbs 10:12,

“Hatred discovers reproaches, but love covers a multitude of sins.”

What Solomon meant is sufficiently clear, for the two clauses contain things which are set in contrast the one with the other. As then he says in the first clause that hatred is the cause why men traduce and defame one another, and spread whatever is reproachful and dishonorable; so it follows that a contrary effect is ascribed to love, that is, that men who love one another, kindly and courteously forgive one another; hence it comes that, willingly burying each other’s vices, one seeks to preserve the honor of another. The quotation is from the Hebrew, and the sentence in the Sept. is evidently different. The same words are found also in James 5:20. Thus Peter confirms his exhortation, that nothing is more necessary than to cherish mutual love. For who is there that has not many faults? Therefore all stand in need of forgiveness, and there is no one who does not wish to be forgiven.

This singular benefit love brings to us when it exists among us, so that innumerable evils are covered in oblivion. On the other hand, where loose reins are given to hatred, men by mutual biting and tearing must necessarily consume one another, as Paul says (Galatians 5:15.)

And it ought to be noticed that Solomon does not say that only a few sins are covered, but a multitude of sins, according to what Christ declares, when he bids us to forgive our brethren seventy times seven, (Matthew 18:22.) But the more sins love covers, the more evident appears its usefulness for the wellbeing of mankind.

This is the plain meaning of the words. It hence appears how absurd are the Papists, who seek to elicit from this passage their own satisfactions, as though almsgiving and other duties of charity were a sort of a compensation to God for blotting out their sins. ”Though charity, or benevolence, hides the faults of others from the severity of our censure, yet charity or almsgiving is totally unable to conceal our own from the observance of our all-righteous Judge. Indeed, the only cover for these, or to speak more properly, the discharge of all their stains, is faith, — is the blood of Christ, working with repentance towards God.” — Bishop Warburton, quoted by Bloomfield. — Ed. It is enough to point out by the way their gross ignorance, for in a matter so clear it would be superfluous to add many words.

9 Use hospitality, or, Be hospitable. After having generally exhorted them to love one another, he specially mentions one of the duties of love. At that time hospitality was commonly used, and it was deemed in a manner a sacred kind of humanity, as we have stated elsewhere. He then bids them mutually to exercise it, so that no one might require more from others than what he himself was prepared to render. He adds, without murmurings, for it is a rare example that one spends himself and his own on his neighbor without any disparaging reflection. Then the Apostle would have us to show kindness willingly and with a cheerful mind.

10 As every one hath received He reminds us what we ought to bear in mind when we do good to our neighbors; for nothing is more fitted to correct our murmurings than to remember that we do not give our own, but only dispense what God has committed to us. When therefore he says, “Minister the gift which every one has received,” he intimates that to each had been distributed what they had, on this condition, that in helping their brethren they might be the ministers of God. And thus the second clause is an explanation of the first, for instead of ministry he mentions stewardship; and for what he had said, “as every one hath received the gift,” he mentions the manifold graces which God variously distributes to us, so that each might confer in common his own portion. If then we excel others in any gift, let us remember that we are as to this the stewards of God, in order that we may kindly impart it to our neighbors as their necessity or benefit may require. Thus we ought to be disposed and ready to communicate.

But this consideration is also very important, that the Lord hath so divided his manifold graces, that no one is to be content with one thing and with his own gifts, but every one has need of the help and aid of his brother. This, I say, is a bond which God hath appointed for retaining friendship among men, for they cannot live without mutual assistance. Thus it happens, that he who in many things seeks the aid of his brethren, ought to communicate to them more freely what he has received. This bond of unity has been observed and noticed by heathens. But Peter teaches us here that God had designedly done this, that he might bind men one to another.

11 If any man speak As he had spoken of the right and faithful use of gifts, he specifies two things as examples, and he has chosen those which are the most excellent or the most renowned. The office of teaching in the Church is a remarkable instance of God’s favor. He then expressly commands those called to this office to act faithfully; though he does not speak here only of what we owe to men, but also of what we owe to God, so that we may not deprive him of his glory.

He who speaks, then, that is, who is rightly appointed by public authority, let him speak as the oracles of God; that is, let him reverently in God’s fear and in sincerity perform the charge committed to him, regarding himself as engaged in God’s work, and as ministering God’s word and not his own. For he still refers to the doctrine, that when we confer any thing on the brethren, we minister to them by God’s command what he has bestowed on us for that purpose. And truly, were all those who profess to be teachers in the Church duly to consider this one thing, there would be in them much more fidelity and devotedness. For how great a thing is this, that in teaching the oracles of God, they are representatives of Christ! Hence then comes so much carelessness and rashness, because the sacred majesty of God’s word is not borne in mind but by a few; and so they indulge themselves as in a worldly stewardship.

In the meantime, we learn from these words of Peter, that it is not lawful for those who are engaged in teaching to do anything else, but faithfully to deliver to others, as from hand to hand, the doctrine received from God; for he forbids any one to go forth, except he who is instructed in God’s word, and who proclaims infallible oracles as it were from his mouth. He, therefore, leaves no room for human inventions; for he briefly defines the doctrine which ought to be taught in the Church. Nor is the particle of similitude introduced here for the purpose of modifying the sentence, as though it were sufficient to profess that it is God’s word that is taught. This was, indeed, commonly the case formerly with false prophets; and we see at this day how arrogantly the Pope and his followers cover with this pretense all their impious traditions. But Peter did not intend to teach pastors such hypocrisy as this, to pretend that they had from God whatever doctrine it pleased them to announce, but, he took an argument from the subject itself, that he might exhort them to sobriety and meekness, to a reverence for God, and to an earnest attention to their work.

If any man minister This second clause extends wider, it includes the office of teaching. But as it would have been too long to enumerate each of the ministerial works, he preferred summarily to speak of them all together, as though he had said, “Whatever part of the burden thou bearest in the Church, know that thou canst do nothing but what has been given time by the Lord, and that thou art nothing else but an instrument of God: take heed, then, not to abuse the grace of God by exalting thyself; take heed not to suppress the power of God, which puts forth and manifests itself in the ministry for the salvation of the brethren.” Let him then minister as by God’s power, that is, let him regard nothing as his own, but let him humbly render service to God and his Church.

That God in all things may be glorified When he says, In all, the word may be in the masculine or in the neuter gender; and thus men or gifts may be meant, and both meanings are equally suitable. The sense is, that God does not adorn us with his gifts, that he may rob himself and make himself as it were an empty idol by transferring to us his own glory, but that, on the contrary, his own glory may everywhere shine forth; and that it is therefore a sacrilegious profanation of God’s gifts when men propose to themselves any other object than to glorify God. He says through Jesus Christ, because whatever power we have to minister, he alone bestows it on us; for he is the head, with which the whole body is connected by joints and bindings, and maketh increase in the Lord, according as he supplieth strength to every member.

To whom be praise, or glory. Some refer this to Christ; but the context requires that it should be rather applied to God; for he confirms the last exhortation, because God justly claims all the glory; and, therefore, men wickedly take away from him what is his own, when they obscure in anything, or in any part, his glory.

1 Peter 4:12-17

12. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:

12. Dilecti, ne miramini quum exploramini per ignem ad probationem vestri, perinde ac si novum aliquid vobis obtingat:

13. But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

13. Sed quatenus consortes estis passionum Christi gaudere; ut in revelatione quoque glorie ejus gaudeatis exultantes.

14. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

14. Si probris afficimini in nomine Christi, beati estis, quoniam Spiritus glorite et Dei super vos requiescit; secundum ipsos quidem contumelia afficitur, secundun vos aut em glorificatur.

15. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters.

15. Ne quis enim vestrum patiatur, ut homicida, aut fur, aut maleficus, aut cupidè rebus alienis inhians.

16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

16. Si autem ut Christianus, ne pudefiat, imo glorificet Deum in hac parte.

17. For the time is come that judgment must begin at the house of God: —

17. Quandoquidem et tempus est, ut judicium incipiat a domo Dei:—

12 Beloved, think it not strange, or, wonder not. There is a frequent mention made in this Epistle of afflictions; the cause of which we have elsewhere explained. But this difference is to be observed, that when he exhorts the faithful to patience, he sometimes speaks generally of troubles common to man’s life; but here he speaks of wrongs done to the faithful for the name of Christ. And first, indeed, he reminded them that they ought not to have deemed it strange as for a thing sudden and unexpected; by which he intimates, that they ought by a long mediation to have been previously prepared to bear the cross. For whosoever has resolved to fight under Christ’s banner, will not be dismayed when persecution happens, but, as one accustomed to it, will patiently bear it. That we may then be in a prepared state of mind when the waves of persecutions roll over us, we ought in due time to habituate ourselves to such an event by meditating continually on the cross.

Moreover, he proves that the cross is useful to us by two arguments, — that God thus tries our faith, — and that we become thus partakers with Christ. Then, in the first place, let us remember that the trial of our faith is most necessary, and that we ought thus willingly to obey God who provides for our salvation. However, the chief consolation is to be derived from a fellowship with Christ. Hence Peter not only forbids us to think it strange, when he sets this before us, but also bids us to rejoice. It is, indeed, a cause of joy, when God tries our faith by persecution; but the other joy far surpasses it, that is, when the Son of God allots to us the same course of life with himself, that he might lead us with himself to a blessed participation of heavenly glory. For we must bear in mind this truth, that we have the dying of Christ in our flesh, that his life may be manifested in us. The wicked also do indeed bear many afflictions; but as they are separated from Christ, they apprehend nothing but God’s wrath and curse: thus it comes that sorrow and dread overwhelm them.

Hence, then, is the whole consolation of the godly, that they are associates with Christ, that hereafter they may be partakers of his glory; for we are always to bear in mind this transition from the cross to the resurrection. But as this world is like a labyrinth, in which no end of evils appears, Peter refers to the future revelation of Christ’s glory, as though he had said, that the day of its revelation is not to be overlooked, but ought to be expected. But he mentions a twofold joy, one which we now enjoy in hope, and the other the full fruition of which the coming of Christ shall bring to us; for the first is mingled with grief and sorrow, the second is connected with exultation. For it is not suitable in the midst of afflictions to think of joy, which can free us from all trouble; but the consolations of God moderate evils, so that we can rejoice at the same time.

14 If ye be reproached He mentions reproaches, because there is often more bitterness in them than in the loss of goods, or in the torments or agonies of the body; there is therefore nothing which is more grievous to ingenuous minds. For we see that many who are strong to bear want, courageous in torments, nay, bold to meet death, do yet succumb under reproach. To obviate this evil, Peter pronounces those blessed, according to what Christ says, (Mark 8:35,) who are reproached for the sake of the Gospel. This is very contrary to what men commonly think and feel; but he gives a reason, Because the Spirit of God, called also the Spirit of glory, rests on them. Some read the words separately, “that which belongs to glory,” as though the words were, “glory and the Spirit of God.” But the former reading is more suitable as to the sense, and, as to language, more simple. Then Peter shews, that it is no hindrance to the happiness of the godly, that they sustain reproach for the name of Christ, because they nevertheless retain a complete glory in the sight of God, while the Spirit, who has glory ever connected with him, dwells in them. So, what seems to the flesh a paradox, the Spirit of God makes consistent by a sure perception in their minds.

On their part This is a confirmation of the last sentence; for he intimates that it is enough for the godly, that the Spirit of God testifies that the reproaches endured for the sake of the Gospel, are blessed and full of glory. The wicked, however, attempted to effect a far different object; as though he had said, “Ye can boldly despise the insolence of the ungodly, because the testimony respecting your glory, which God’s Spirit gives you, remains fixed within.” And he says that the Spirit of God was reproached, because the unbelieving expose to ridicule whatever he suggests and dictates for our consolation. But this is by anticipation; for however the world in its blindness may see nothing but what is disgraceful in the reproaches of Christ, he would not have the eyes of the godly to be dazzled with this false opinion; but on the contrary they ought to look up to God. Thus he does not conceal what men commonly think; but he sets the hidden perception of faith, which God’s children possess in their own hearts, in opposition to their presumption and insolence. Thus Paul boasted that he had the marks of Christ, and he gloried in his bonds. (Galatians 6:17.) He had at the same time sufficiently found out what was the judgment formed of them by the world; and yet he intimates that it thought foolishly, and that those are blind together with the world, who esteem the slanders of the flesh glorious.

15. But (or, For) let one of you Here also he anticipates an objection. He had exhorted the faithful to patience, if it happened to them to be persecuted for the cause of Christ; he now adds the reason why he had only spoken of that kind of trouble, even because they ought to have abstained from all evil-doing. Here, then, is contained another exhortation, lest they should do anything for which they might seem to be justly punished. Therefore the causal particle is not, here superfluous, since the Apostle wished to give a reason why he so much exhorted the faithful to a fellowship with the sufferings of Christ, and at the same time to remind them by the way to live justly and harmlessly, lest they should bring on themselves a just punishment through their own faults; as though he had said, that it behoved Christians to deserve well of all, even when they were badly and cruelly treated by the world.

Were any one to object and say, that no one can be found to be so innocent but that he deserves for many faults to be chastised by God; to this I reply, that Peter here speaks of sins from which we ought to be entirely freed, such as thefts and murders; and I give further this reply, that the Apostle commands Christians to be such as they ought to be. It, is, then, no wonder, that he points out a difference between us and the children of this world, who being without God’s Spirit, abandon themselves to every kind of wickedness. He would not have God’s children to be in the same condition, so as to draw on themselves by a wicked life the punishment allotted by the laws. But we have already said elsewhere, that though there are always many sins in the elect, which God might justly punish, yet according to his paternal indulgence he spares his own children, so that he does not inflict the punishment they deserve, and that in the meantime, for honour’s sake, he adorns them with his own tokens and those of his Christ, when he suffers them to be afflicted for the testimony of the Gospel.

The word ἀλλοτριοεπίσκοπος seems to me to designate one who covets what belongs to another. For they who gape after plunder or fraud, inquire into affairs of others with tortuous or crooked eyes, as Horace says; Sic tamen ut limis rapias quid prima secundo Cera velit versu. Sat. lib. 2:5, 53. but the despiser of money, as the same says elsewhere, looks on vast heaps of gold with a straight eye. Quisquis ingentes oculo irretorto Spectat acervos. — Carm. lib. it. Od. 2:23.

The sin here referred to must have some public act, punishable by law. The word means an observer of other people’s affairs, but he must have done so for some sinister purpose. He was probably a pryer into matters of state or government in order to create discontent and to raise commotions; and this was an evil which prevailed much at the time among the Jews. Hence “seditions,” or factions, would convey probably the right meaning. — Ed.

16 Yet if any man suffer as a Christian After having forbidden the Christians to do any hurt or harm, lest for their evil deeds, like the unbelieving, they should become hateful to the world, he now bids them to give thanks to God, if they suffered persecutions for the name of Christ. And truly it is no common kindness from God, that he calls us, freed and exempted from the common punishment of our sins, to so honorable a warfare as to undergo for the testimony of his Gospel either exiles, or prisons, or reproaches, or even death itself. Then he intimates that those are ungrateful to God, who clamor or murmur on account of persecutions, as though they were unworthily dealt with, since on the contrary they ought to regard it as gain and to acknowledge God’s favor.

But when he says, as a Christian, he regards not so much the name as the cause. It is certain that the adversaries of Christ omitted nothing in order to degrade the Gospel. Therefore, whatever reproachful words they made use of, it was enough for the faithful, that they suffered for nothing else but for the defense of the Gospel.

On this behalf, or, In this respect. For since all afflictions derive their origin from sin, this thought ought to occur to the godly, “I am indeed worthy to be visited by the Lord with this and even with greater punishment for my sins; but now he would have me to suffer for righteousness, as though I were innocent.” For how much soever the saints may acknowledge their own faults, yet as in persecutions they regard a different end, such as the Lord sets before them, they feel that their guilt is blotted out and abolished before God. On this behalf, then, they have reason to glorify God.

17 For the time is come, or, Since also the time is come. He amplifies the consolation, which the goodness of the cause for which we suffer brings to us, while we are afflicted for the name of Christ. For this necessity, he says, awaits the whole Church of God, not only to be subject to the common miseries of men, but especially and mainly to be chastised by the hand of God. Then, with more submission, ought persecutions for Christ to be endured. For except we desire to be blotted out from the number of the faithful, we must submit our backs to the scourges of God. Now, it is a sweet consolation, that God does not execute his judgments on us as on others, but that he makes us the representatives of his own Son, when we do not suffer except for his cause and for his name.

Moreover, Peter took this sentence from the common and constant teaching of Scripture; and this seems more probable to me than that a certain passage, as some think, is referred to. It was formerly usual with the Lord, as all the prophets witness, to exhibit the first examples of his chastisements in his own people, as the head of a family corrects his own children rather than those of strangers. (Isaiah 10:12.) For though God is the judge of the whole world, yet he would have his providence to be especially acknowledged in the government of his own Church. Hence, when he declares that he would rise up to be the judge of the whole world, he adds that this would be after he had completed his work on Mount Sion. He indeed puts forth his hand indifferently against his own people and against strangers; for we see that both are in common subjected to adversities; and if a comparison be made, he seems in a manner to spare the reprobate, and to be severe towards the elect. Hence the complaints of the godly, that the wicked pass their life in continual pleasures, and delight themselves with wine and the harp, and at length descend without pains in an instant into the grave — that fatness covers their eyes — that they are exempt from troubles — that they securely and joyfully spend their life, looking down with contempt on others, so that they dare to set their mouth against heaven. (Job 21:13; Psalm 73:3-9.) In short, God so regulates his judgments in this world, that he fattens the wicked for the day of slaughter. He therefore passes by their many sins, and, as it were, connives at them. In the meantime, he restores by corrections his own children, for whom he has a care, to the right way, whenever they depart from it.

In this sense it is that Peter says that judgment begins at the house of God; for judgment includes all those punishments which the Lord inflicts on men for their sins, and whatever refers to the reformation of the world.

But why does he say that it was now the time? He means, as I think, what the prophets declare concerning his own time, that it especially belonged to Christ’s kingdom, that the beginning of the reformation should be in the Church. Hence Paul says that Christians, without the hope of a resurrection, would of all men be the most miserable, (1 Corinthians 15:19;) and justly so, because, while others indulge themselves without fear, the faithful continually sigh and groan; while God connives at the sins of others, and suffers them to continue torpid, he deals rigidly with his own people, and subjects them to the discipline of the cross.

1 Peter 4:17-19

17. — And if it first begin at us, what shall the end be of them that obey not the gospel of God?

17. — Si autem primum a nobis, quis finis eorum qui non obediunt evangelio Dei?

18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?

18. Et si justus vix servatur, impius et peccator ubi apparebunt?

19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

19. Itaque qui patiuntur secundum Dei voluntatem, tanquam fideli possessori commendent animas suas benefaciendo.

When the faithful see that it is well with the wicked, they are necessarily tempted to be envious; and this is a very dangerous trial; for present happiness is what all desire. Hence the Spirit of God carefully dwells on this, in many places, as well as in the thirty-seventh Psalm, lest the faithful should envy the prosperity of the ungodly. The same is what Peter speaks of, for he shews that afflictions ought to be calmly borne by the children of God, when they compare the lot of others with their own. But he takes it as granted that God is the judge of the world, and that, therefore, no one can escape his hand with impunity. He hence infers, that a dreadful vengeance will soon overtake those whose condition seems now favorable. The design of what he says, as I have already stated, is to shew that the children of God should not faint under the bitterness of present evils, but that they ought, on the contrary, calmly to bear their afflictions for a short time, as the issue will be salvation, while the ungodly will have to exchange a fading and fleeting prosperity for eternal perdition.

But the argument is from the less to the greater; for if God spares not his own children whom he loves and who obey him, how dreadful will be his severity against enemies and such as are rebellious! There is, then, nothing better than to obey the Gospel, so that God may kindly correct us by his paternal hand for our salvation.

18 And if the righteous It has been thought that this sentence is taken from Proverbs 11:31; for the Greek translators have thus rendered what Solomon says,

“Behold, the just shall on the earth be recompensed; how much more the ungodly and the sinner?”

Now, whether Peter intended to quote this passage, or repeated a common and a proverbial saying, (which seems to me more probable,) It certainly appears as a quotation, as the words are literally the same. It is to be observed that the Hebrew has “on earth,” which seems to confirm the view that saved here refers to deliverances from the troubles, trials, and persecutions, which the righteous have to go through during life; and that scarcely, or hardly, or with difficulty, as rendered by Doddridge and Macknight, is to be limited to the time of the Christian’s course in this world; for, as Macknight observes, the Apostle speaks in his Second Epistle of an abundant entrance into the heavenly kingdom being vouchsafed to all faithful Christians. See 2 Peter 1:11 — Ed. the meaning is, that God’s judgment would be dreadful against the ungodly, since the way to salvation was so thorny and difficult to the elect. And this is said, lest we should securely indulge ourselves, but carefully proceed in our course, and lest we should also seek the smooth and easy road, the end of which is a terrible precipice.

But when he says, that a righteous man is scarcely saved, he refers to the difficulties of the present life, for our course in the world is like a dangerous sailing between many rocks, and exposed to many storms and tempests; and thus no one arrives at the port, except he who has escaped from [a] thousand deaths. It is in the meantime certain that we are guided by God’s hand, and that we are in no danger of shipwreck as long as we have him as our pilot.

Absurd, then, are those interpreters who think that we shall be hardly and with difficulty saved, when we shall come before God in judgment; for it is the present and not the future time that Peter refers to; nor does he speak of God’s strictness or rigour, but shews how many and what arduous difficulties must be surmounted by the Christian before he reaches the goal. Sinner here means a wicked man The two words, “ungodly,” ἀσεβὴς, and “sinner,” ἀμαρτωλὸς, exactly correspond with רשע and חוטא in Hebrew; the first is he who is not pious, not a worshipper of God, having neither fear nor love towards him; and the second is the wicked, and open and shameless transgressor, who regards not what is just and right. Grotius says, that the first is he who shews no piety towards God; and that the second is one who observes no justice towards man. — Ed. and the righteous are not those who are altogether perfect in righteousness, but who strive to live righteously.

19 Wherefore let them that suffer He draws this conclusion, that persecutions ought to be submissively endured, for the condition of the godly in them is much happier than that of the unbelieving, who enjoy prosperity to their utmost wishes. He, however, reminds us that we suffer nothing except according to the permission of God, which tends much to comfort us; when he says, Let them commit themselves to God, it is the same as though he had said, “Let them deliver themselves and their life to the safe keeping of God.” And he calls him a faithful possessor, because he faithfully keeps and defends whatever is under his protection or power. Some render the word “Creator;” and the term κτίστης means both; but the former meaning I prefer, for by bidding us to deposit our life with God, he makes him its safe keeper. He adds, in well-doing, lest the faithful should retaliate the wrongs done to them, but that they might on the contrary contend with the ungodly, who injured them, by well-doing.

CHAPTER 5

1 Peter 5:1-4

1. The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

1. Presbyteros qui inter vos sunt, hortor ego qui simul sum presbyter, et testis passionum Christi, et gloriae qum revelabitur particeps:

2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;

2. Pascite, quantum in vobis est, gregem Dei (vel, Christi, vel, Domini,) episcopatu fungentes, non coactè, sed voluntariè; neque turpis lucri causâ, sed liberaliter;

3. Neither as being lords over God’s heritage, but being ensamples to the flock.

3. Nec tanquam dominium exercentes adversus cleros, sed ut sitis exemplaria gregis.

4. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

4. Et quum apparuerit Princeps pastorum, reportabitis immarcescibilem gloriae coronam.

CHAPTER 4

1Pe 4:1-19. Like the Risen Christ, Believers Henceforth Ought to Have No More to Do with Sin.

As the end is near, cultivate self-restraint, watchful prayerfulness, charity, hospitality, scriptural speech, ministering to one another according to your several gifts to the glory of God: Rejoicing patience under suffering.

1. for us--supported by some oldest manuscripts and versions, omitted by others.

in the flesh--in His mortal body of humiliation.

arm--(Ep 6:11, 13).

the same mind--of suffering with patient willingness what God wills you to suffer.

he that hath suffered--for instance, Christ first, and in His person the believer: a general proposition.

hath ceased--literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (Ro 6:6-11, especially, 1Pe 4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.

2. That he, &c.--"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in 1Pe 4:1 as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (1Pe 4:3). "Live" in the truest sense, for heretofore he was dead. Not as Alford, "Arm yourselves ... with a view no longer to live the rest of your time."

3. may suffice--Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.

us--omitted in oldest manuscripts.

wrought--Greek, "wrought out."

Gentiles--heathen: which many of you were.

when, &c.--"walking as ye have done [Alford] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.

excess of wine--"wine-bibbings" [Alford].

abominable--"nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on 1Pe 1:1) walked in these, but many, namely, the Gentile portion of them.

4. Wherein--In respect to which abandonment of your former walk (1Pe 4:3).

run not with them--eagerly, in troops [Bengel].

excess--literally, "profusion"; a sink: stagnant water remaining after an inundation.

riot--profligacy.

speaking evil--charging you with pride, singularity, hypocrisy, and secret crimes (1Pe 4:14; 2Pe 2:2). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek, 1Pe 4:14, below.

5. They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jude 15), and be condemned justly.

ready--very speedily (1Pe 4:7; 2Pe 3:10). Christ's coming is to the believer always near.

6. For--giving the reason for 1Pe 4:5, "judge the dead."

gospel preached also to ... dead--as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in 1Pe 4:5, which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in 1Pe 4:5 also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), Lu 20:38, thus being made like Christ in death and in life (see on 1Pe 3:18). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (Ep 2:5). This verse is parallel to 1Pe 3:18; compare Note, see on 1Pe 3:18. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. Alford's explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in 1Pe 4:5. "Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.

7. Resuming the idea in 1Pe 4:5.

the end of all things--and therefore also of the wantonness (1Pe 4:3, 4) of the wicked, and of the sufferings of the righteous [Bengel]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (1Pe 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.

sober--"self-restrained." The opposite duties to the sins in 1Pe 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (1Pe 4:3).

watch--Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.

prayer--Greek, "prayers"; the end for which we should exercise vigilance.

8. above all things--not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.

charity shall cover the multitude, &c.--The oldest manuscripts have "covereth." Quoted from Pr 10:12; compare Pr 17:9. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and Pr 10:12; 17:9 support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [Luther]. Compare the conduct of Shem and Japheth to Noah (Ge 9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.

9. (Ro 12:13; He 13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love.

without grudging--Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.

10. every--"even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.

minister the same--not discontentedly envying or disparaging the gift of another.

one to another--Greek as in 1Pe 4:8, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves.

stewards--referring to Mt 25:15, &c.; Lu 19:13-26.

11. If any ... speak--namely, as a prophet, or divinely taught teacher in the Church assembly.

as the, &c.--The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In Ac 7:38 also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to Ro 12:6, "prophesy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) oracles OF God." His divinely inspired words are not his own, but God's, and as a steward (1Pe 4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (Mt 7:29; Joh 12:49; 14:10; compare Paul, 2Co 2:17). Note, the very same term as is applied in the only other passages where it occurs (Ac 7:38; Ro 3:2; He 5:12), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets.

minister--in acts; the other sphere of spiritual activity besides speaking.

as of--"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in Mr 12:30).

giveth--Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.

that God in all things may be glorified--the final end of all a Christian's acts.

through Jesus Christ--the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.

to whom--Christ.

be--Greek, "is."

for ever and ever--Greek, "unto the ages of the ages."

12. strange--they might think it strange that God should allow His chosen children to be sore tried.

fiery trial--like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."

which is to try you--Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it--a consolatory reflection.

13. inasmuch as--The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered.

with exceeding joy--Greek, "exulting joy"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings (1Pe 1:6, 8). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.

14. for--Greek, "IN the name of Christ," namely, as Christians (1Pe 4:16; 3:14, above); "in My name, because ye belong to Christ." The emphasis lies on this: 1Pe 4:15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (1Pe 2:20).

reproached--Reproach affects noble minds more than loss of goods, or even bodily sufferings.

the spirit ... upon you--the same Spirit as rested on Christ (Lu 4:18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (Jas 2:1). Believers may well overcome the "reproach" (compare He 11:26), seeing that "the Spirit of glory" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [Calvin].

and of God--Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.

on their part he is evil spoken of, but on your part he is glorified--omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," literally, "blasphemed"; not merely do they "speak against you," as in 1Pe 3:16, but blasphemously mock Christ and Christianity itself.

15. But--Greek, "For." "Reproached in the name of Christ" I say (1Pe 4:14), "FOR let none," &c.

as ... as ... as ... as--the "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.

16. a Christian--the name given in contempt first at Antioch. Ac 11:26; 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Ac 6:3; "disciples," Ac 6:1; "those of the way," Ac 9:2; "saints," Ro 1:7; by the Jews (who denied that Jesus was the Christ, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Ac 10:1, 2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages--an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.

let him not be ashamed--though the world is ashamed of shame. To suffer for one's own faults is no honor (1Pe 4:15; 1Pe 2:20),--for Christ, is no shame (1Pe 4:14; 1Pe 3:13).

but let him glorify God--not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.

on this behalf--The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.

17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.

the time--Greek, "season," "fit time."

judgment must begin at the house of God--the Church of living believers. Peter has in mind Eze 9:6; compare Am 3:2; Jr 25:29. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [Wetstein from Rabbins]. But God limits the destroyer's power over His people.

if ... at us, what shall the end be of them, &c.--If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.

gospel of God--the very God who is to judge them.

18. scarcely--Compare "so as by fire," 1Co 3:15; having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure.

ungodly--having no regard for God; negative description.

sinner--loving sin; positive; the same man is at once God-forgetting and sin-loving.

appear--in judgment.

19. General conclusion from 1Pe 4:17, 18. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing.

let them--Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, but also in time of suffering, let believers commit. (Compare Note, see on 1Pe 3:14).

according to the will of God--(See on 1Pe 3:17). God's will that the believer should suffer (1Pe 4:17), is for his good. One oldest manuscript and Vulgate read, "in well-doings"; contrast ill-doings, 1Pe 4:15. Our committing of ourselves to God is to be, not in indolent and passive quietism, but accompanied with active well-doings.

faithful--to His covenant promises.

Creator--who is therefore also our Almighty Preserver. He, not we, must keep our souls. Sin destroyed the original spiritual relation between creature and Creator, leaving that only of government. Faith restores it; so that the believer, living to the will of God (1Pe 4:2), rests implicitly on his Creator's faithfulness.

As Christ hath suffered - He is your proper pattern; have the same disposition he had; the same forgiving spirit, with meekness, gentleness, and complete self-possession.

He that hath suffered in the flesh, hath ceased from sin - This is a general maxim, if understood literally: The man who suffers generally reflects on his ways, is humbled, fears approaching death, loathes himself because of his past iniquities, and ceases from them; for, in a state of suffering, the mind loses its relish for the sins of the flesh, because they are embittered to him through the apprehension which he has of death and judgment; and, on his application to God's mercy, he is delivered from his sin.

Some suppose the words are to be understood thus: "Those who have firmly resolved, if called to it, to suffer death rather than apostatize from Christianity, have consequently ceased from, or are delivered from, the sin of saving their lives at the expense of their faith." Others think that it is a parallel passage to Rom 6:7, and interpret it thus: "He that hath mortified the flesh, hath ceased from sin." Dr. Bentley applies the whole to our redemption by Christ: He that hath suffered in the flesh hath died for our sins. But this seems a very constrained sense.

That he no longer should live - in the flesh - Governed by the base principle of giving up his faith to save his life; to the lusts of men - according to the will of his idolatrous persecutors; but to the will of God; which will of God is, that he should retain the truth, and live according to its dictates, though he should suffer for it.

The time past of our life - This is a complete epitome of the Gentile or heathen state, and a proof that those had been Gentiles to whom the apostle wrote.

1. They walked in lasciviousness, εν ασελγειαις· every species of lechery, lewdness, and impurity.

2. In lusts, επιθυμιαις· strong irregular appetites, and desires of all kinds.

3. In excess of wine, οινοφλυγιαις· wine, and φλυω, to be hot, or to boil; to be inflamed with wine; they were in continual debauches.

4. In revellings, κωμοις· lascivious feastings, with drunken songs, etc. See the note on Rom 13:13.

5. In banquetings, ποτοις· wine feasts, drinking matches, etc.

6. In abominable idolatries, αθεμιτοις ειδωλολατρειαις· that is, the abominations practised at their idol feasts, where they not only worshipped the idol, but did it with the most impure, obscene, and abominable rites.

This was the general state of the Gentile world; and with this monstrous wickedness Christianity had everywhere to struggle.

They think it strange - Ξενιζονται· They wonder and are astonished at you, that ye can renounce these gratifications of the flesh for a spiritual something, the good of which they cannot see.

Excess of riot - Ασωτιας αναχυσιν· Flood of profligacy; bearing down all rule, order, and restraints before it.

Speaking evil of you - Βλασφημουντες· Literally, blaspheming; i.e. speaking impiously against God, and calumniously of you.

To judge the quick and the dead - They shall give account of these irregularities to Him who is prepared to judge both the Jews and the Gentiles. The Gentiles, previously to the preaching of the Gospel among them, were reckoned to be dead in trespasses and sins, Eph 2:1-5; under the sentence of death, because they had sinned. The Jews had at least, by their religious profession, a name to live; and by that profession were bound to give to God.

Was the Gospel preached also to them that are dead - This is a most difficult verse; the best translations I have seen of it are the following: - "For this indeed was the effect of the preaching of the Gospel to the dead, (the unconverted Gentiles), that some will be punished as carnal men; but others, (those converted to Christianity), lead a spiritual life unto God." - Wakefield. "For this purpose hath the Gospel been preached even to the dead, (i.e. the Gentiles), that although they might be condemned, indeed, by men in the flesh, (their persecutors), yet they might live eternally by God in the Spirit." - Macknight. "For this cause was the Gospel preached to them that were dead; that they who live according to men in the flesh, may be condemned; but that they who live according to God in the Spirit, may live." - Knatchbull.

There are as many different translations of this verse, and comments upon it, as there are translators and commentators. That of Sir Norton Knatchbull, could the Greek text bear it, appears the most simple; but that of Dr. Macknight, which is nearly the sense given by Mr. Wesley in his Paraphrase, is more likely to be the true one among those already proposed.

But if the apostle had the same fact in view which he mentions, 1Pet 3:19, 1Pet 3:20, then the antediluvians are the persons intended: For this cause - that Christ is prepared to judge the quick and the dead, and to dispense righteous judgment in consequence of having afforded them every necessary advantage, was the Gospel preached by Noah to them also who are dead - the antediluvian world, then dead in trespasses and sins, and condemned to death by the righteous judgment of God; but in his great compassion he afforded them a respite, that though they were condemned as men in the flesh, (for this was their character; my Spirit will not always strive with man, forasmuch as he is Flesh, Gen 6:3), yet, hearing this Gospel by Noah, they may believe, and live according to God in the Spirit - live a blessed life in eternity according to the mercy of God, who sent his Spirit to strive with them. This appears to me to be the most consistent sense; especially as the apostle seems to refer to what he had said of the Spirit of Christ in Noah preaching to the spirits in prison - the rebellions that lived before the flood. See the notes on 1Pet 3:19-20 (note).

But the end of all things is at hand - I think that here also St. Peter keeps the history of the deluge before his eyes, finding a parallel to the state of the Jews in his own time in that of the antediluvians in the days of Noah. In Gen 6:13, God said unto Noah, The end of all flesh is come before me. This was spoken at a time when God had decreed the destruction of the world by a flood. Peter says, The end of all things is at hand; and this he spoke when God had determined to destroy the Jewish people and their polity by one of the most signal judgments that ever fell upon any nation or people.

In a very few years after St. Peter wrote this epistle, even taking it at the lowest computation, viz., a.d. 60 or 61, Jerusalem was destroyed by the Romans. To this destruction, which was literally then at hand, the apostle alludes when he says, The end of all things is at hand; the end of the temple, the end of the Levitical priesthood, the end of the whole Jewish economy, was then at hand.

If these words could be taken in any general sense, then we might say to every present generation, The end of all things is at hand; the end of all the good which the wicked enjoy, and the end of all the evil which the righteous suffer.

Be - sober, and watch unto prayer - Be sober - make a prudent and moderate use of all you possess; and watch against all occasions of sin; and pray for the supporting hand of God to be upon you for good, that ye may escape the destruction that is coming upon the Jews, and that ye may be saved from among them when the scourge comes.

Have fervent charity - Αγαπην εκτενη· Intense love; for love shall cover a multitude of sins. A loving disposition leads us to pass by the faults of others, to forgive offenses against ourselves, and to excuse and lessen, as far as is consistent with truth, the transgressions of men. It does not mean that our love to others will induce God to pardon our offenses. See the note on Jam 5:20.

Use hospitality - Be ever ready to divide your bread with the hungry, and to succor the stranger. See on Heb 13:2 (note).

Without grudging - Ανευ γογγυσμων· Without grumblings. Do nothing merely because it is commanded, but do it from love to God and man; then it will be without grumbling.

Hath received the gift - Χαρισμα· A gift; any blessing of providence or grace. I cannot think that the word means here the Holy Ghost, or any of his supernatural gifts or influences; it may include those, but it signifies any thing given by the mere mercy and bounty of God: but perhaps in this place it may signify some or any office in the Church; and this sense, indeed, the connection seems to require.

Stewards of the manifold grace - Whatever gifts or endowments any man may possess, they are properly speaking, not his own; they are the Lord's property, and to be employed in his work, and to promote his glory.

If any man speak - In order to explain or enforce God's word, and edify his neighbor, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, etc., who undertook to teach others, should speak by the same influence; or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy orders, in pretended holy orders, or pretending to holy orders. Their teaching should be what the oracles of God, the Holy Scriptures, teach and authenticate.

Of the ability which God giveth - Perhaps the ministering here may refer to the care of the poor, and the ability is the quantum of means which God may have placed in their hands; and they are to minister this as coming immediately from God, and lead the minds of the poor to consider him as their benefactor, that he in all things may be glorified through Christ Jesus. This is implied in the essence of any charitable act: the actor is not the author, God is the author; and the poor man should be taught to consider him as his immediate benefactor. Those who give any thing as from themselves, rob God; for to him the praise for all good, and the dominion over all men and things, belong for ever and ever.

Think it not strange concerning the fiery trial - Πυρωσει· The burning. The metaphor is old, but noble; it represents the Christians at Pontus as having fire cast upon them for the trying of their faith, as gold is tried by fire, 1Pet 1:7, to which the apostle alludes - Macknight.

St. Peter returns here to what he had often touched upon in this epistle, namely, to exhort the Christians to behave with patience and integrity under their present severe persecution; to which purpose he uses the following arguments: -

First, He intimates that it was not a strange or unusual thing for the people of God to be persecuted.

Secondly, That if they suffered here as Christ did, they should hereafter be glorified with him.

Thirdly, Besides the prospect of that future glory; they had at present the Spirit of God for their support and comfort.

Fourthly, That it was an honor for any of them to suffer, not as a malefactor, but as a Christian.

Fifthly, Though the afflictions began with the Christians, yet the weight of the storm would fall upon the unbelievers. From these considerations he exhorted them to persevere in their duty, and trust all events with God. See Dodd.

If ye be reproached for the name of Christ - To be reproached for the name of Christ is to be reproached for being a Christian, that is, for being like Christ. This is the highest honor to which any man can arrive in this world, and therefore the apostle says to such? Happy are ye.

The Spirit of glory and of God resteth upon you - As this Divine Spirit rested upon Jesus, so does it rest upon his persecuted followers. There is a various reading here, και δυναμεως, and of power, which is found in some of the chief MSS., (the Codex Alexandrinus, and above twenty others), the later Syriac, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, some copies of the Itala, Athanasius, Theophylact, Cyprian, and Cassiodorus; and in them the whole verse reads thus: If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, And of Power, and of God, resteth upon you. This is agreeable to our Lord's words, Mat 5:11, Mat 5:12. So that what constituted them unhappy in the sight of the world was their chief happiness in the sight of God; they carried Christ the fountain of blessedness in their heart, and therefore could not be unhappy.

On their part he is evil spoken of - Κατα μεν αυτους βλασφημειται, κατα δε ὑμας δοξαζεται· By them he is blasphemed, by you he is honored.

But let none of you suffer - as a busybody in other men's matters - Αλλοτριοεπισκοπος· The inspector of another; meddling with other people's concerns, and forgetting their own; such persons are hated of all men. But some think that meddling with those in public office is here intended, as if he had said: Meddle not with the affairs of state, leave public offices and public officers to their own master, strive to live peaceably with all men, and show yourselves to be humble and unaspiring.

Yet if - as a Christian - If he be persecuted because he has embraced the Christian faith, let him not be ashamed, but let him rather glorify God on this very account. Christ suffered by the Jews because he was holy; Christians suffer because they resemble him.

The word Χριστιανος, Christian, is used only here and in Act 11:26; Act 26:28. See the note on the Act 11:26 (note).

Judgment must begin at the house of God - Our Lord had predicted that, previously to the destruction of Jerusalem, his own followers would have to endure various calamities; see Mat 24:9, Mat 24:21, Mat 24:22; Mar 13:12, Mar 13:13; Joh 16:2, etc. Here his true disciples are called the house or family of God. That the converted Jews suffered much from their own brethren, the zealots, or factions into which the Jews were at that time divided, needs little proof; and some interpreters think that this was in conformity to the purpose of God, (Mat 23:35 : That on you may come all the righteous blood shed from the foundation of the world), "that the Jewish Christians were to be involved in the general punishment; and that it was proper to begin at them as a part of the devoted Jewish nation, notwithstanding they were now become the house of God, because the justice of God would thereby be more illustriously displayed." See Macknight. But probably the word κριμα, which we here translate judgment, may mean no more than affliction and distress; for it was a Jewish maxim that, when God was about to pour down some general judgment, he began with afflicting his own people in order to correct and amend them, that they might be prepared for the overflowing scourge. In Bava Kama, fol. 60, 1, we have the same sentiment, and in nearly the same words, as in Peter, viz.: "God never punishes the world but because of the wicked, but he always begins with the righteous first. The destroyer makes no difference between the just and the unjust, only he begins first with the righteous." See Eze 9:1-7, where God orders the destroyer to slay both old and young in the city: But, said he, begin at my sanctuary.

And if it first begin at us - Jews, who have repented, and believed on the Son of God; what shall the end be of them - the Jews who continue impenitent, and obey not the Gospel of God? Here is the plainest reference to the above Jewish maxim; and this, it appears, was founded upon the text which St. Peter immediately quotes.

And if the righteous scarcely be saved - If it shall be with extreme difficulty that the Christians shall escape from Jerusalem, when the Roman armies shall come against it with the full commission to destroy it, where shall the ungodly and the sinner appear? Where shall the proud Pharisaic boaster in his own outside holiness, and the profligate transgressor of the laws of God, show themselves, as having escaped the Divine vengeance? The Christians, though with difficulty, did escape, every man; but not one of the Jews escaped, whether found in Jerusalem or elsewhere.

It is rather strange, but it is a fact, that this verse is the Septuagint translation of Pro 11:31 : Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner. For this the Septuagint and St. Peter have, If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Such a latitude of construction can scarcely be accounted for. The original is this: הן צדיק בארץ ישלם אף כי רשע וחוטא hen tsaddik baarets yeshullam aph ki rasha vechote: "Behold, to the righteous it shall be returned on the earth; and also to the wicked and the transgressor."

The Chaldee paraphrast has given this a different turn: Behold, the righteous shall be strengthened in the earth; but the ungodly and the sinners shall be consumed from the earth.

The Syriac thus: If the righteous scarcely live, the ungodly and the sinner where shall he stand?

The Arabic is nearly the same as the Septuagint and the apostle; the Vulgate follows the Hebrew.

I have on several occasions shown that, when Cestius Gallus came against Jerusalem, many Christians were shut up in it; when he strangely raised the siege the Christians immediately departed to Pella in Coele-syria, into the dominions of King Agrippa, who was an ally of the Romans, and there they were in safety; and it appears, from the ecclesiastical historians, that they had but barely time to leave the city before the Romans returned under the command of Titus, and never left the place till they had destroyed the temple, razed the city to the ground, slain upwards of a million of those wretched people, and put an end to their civil polity and ecclesiastical state.

Suffer according to the will of God - A man suffers according to the will of God who suffers for righteousness' sake; and who, being reviled, reviles not again.

Commit the keeping of their souls - Place their lives confidently in his hand, who, being their Creator, will also be their preserver, and keep that safely which is committed to his trust. God is here represented as faithful, because he will always fulfill his promises, and withhold no good thing from them that walk uprightly.

But they had no reason to hope that he would care for their lives and souls unless they continued in well-doing. He who is employed in God's work will have God's protection. The path of duty ever was, and ever will be, the only way of safety.

1. The apostle recommends fervent charity - unfeigned love both to God and man. It is well said of this grace that it is a universal virtue which ought to precede, accompany, and follow, all others. A charity which has God for its principle, and Jesus Christ for its pattern, never faileth. If our charity be extensive enough to cover all the defects of our neighbor in bearing with them; that of God is sufficient to cover all the sins of a sincere penitent by blotting them out. If we ought to be charitable to all, it is after the example of our heavenly Father, who is loving to every man, and hateth nothing that he has made. 2 The difficulty of escaping the corruption that is in the world is great; and, consequently, the danger of losing our souls. In this great work, watchfulness, prayer; faith, and obedience, are indispensably necessary. He who does not walk with God here cannot see nor enjoy him hereafter.

Arm yourselves with the same mind - Which will be armour of proof against all your enemies. For he that hath suffered in the flesh - That hath so suffered as to he thereby made inwardly and truly conformable to the sufferings of Christ. Hath ceased from sin - Is delivered from it.

That ye may no longer live in the flesh - Even in this mortal body. To the desires of men - Either your own or those of others. These are various; but the will of God is one.

Revellings, banquetings - Have these words any meaning now? They had, seventeen hundred years ago. Then the former meant, meetings to eat; meetings, the direct end of which was, to please the taste: the latter, meetings to drink: both of which Christians then ranked with abominable idolatries.

The same - As ye did once. Speaking evil of you - As proud, singular, silly, wicked and the like.

Who shall give account - Of this, as well as all their other ways. To him who is ready - So faith represents him now.

For to this end was the gospel preached - Ever since it was given to Adam. To them that are now dead - In their several generations. That they might be judged - That though they were judged. In the flesh according to the manner of men - With rash, unrighteous judgment. They might live according to the will and word of God, in the Spirit; the soul renewed after his image.

But the end of all things - And so of their wrongs, and your sufferings. Is at hand: be ye therefore sober, and watch unto prayer - Temperance helps watchfulness, and both of them help prayer. Watch, that ye may pray; and pray, that ye may watch.

Love covereth a multitude of sins - Yea, "love covereth all things." He that loves another, covers his faults, how many soever they be. He turns away his own eyes from them; and, as far as is possible, hides them from others. And he continually prays that all the sinner's iniquities may be forgiven and his sins covered. Meantime the God of love measures to him with the same measure into his bosom.

One to another - Ye that are of different towns or countries. Without murmuring - With all cheerfulness. Prov 10:12.

As every one hath received a gift - Spiritual or temporal, ordinary or extraordinary, although the latter seems primarily intended. So minister it one to another - Employ it for the common good. As good stewards of the manifold grace of God - The talents wherewith his free love has intrusted you.

If any man speak, let him - In his whole conversation, public and private. Speak as the oracles of God - Let all his words be according to this pattern, both as to matter and manner, more especially in public. By this mark we may always know who are, so far, the true or false prophets. The oracles of God teach that men should repent, believe, obey. He that treats of faith and leaves out repentance, or does not enjoin practical holiness to believers, does not speak as the oracles of God: he does not preach Christ, let him think as highly of himself as he will. If any man minister - Serve his brother in love, whether in spintuals or temporals. Let him minister as of the ability which God giveth - That is, humbly and diligently, ascribing all his power to God, and using it with his might. Whose is the glory - of his wisdom, which teaches us to speak. And the might - Which enables us to act.

Wonder not at the burning which is among you - This is the literal meaning of the expression. It seems to include both martyrdom itself, which so frequently was by fire, and all the other sufferings joined with, or previous to, it; which is permitted by the wisdom of God for your trial. Be not surprised at this.

But as ye partake of the sufferings of Christ - 1Peter 4:1, while ye suffer for his sake, rejoice in hope of more abundant glory. For the measure of glory answers the measure of suffering; and much more abundantly.

If ye are reproached for Christ - Reproaches and cruel mockings were always one part of their sufferings. The Spirit of glory and of God resteth upon you - The same Spirit which was upon Christ, Luke 4:18. He is here termed, the Spirit of glory, conquering all reproach and shame, and the Spirit of God, whose Son, Jesus Christ is. On their part he is blasphemed, but on your part he is glorified - That is, while they are blaspheming Christ, you glorify him in the midst of your sufferings, 1Peter 4:16.

Let none of you deservedly suffer, as an evildoer - In any kind.

Let him glorify God - Who giveth him the honour so to suffer, and so great a reward for suffering.

The time is come for judgment to begin at the house of God - God first visits his church, and that both in justice and mercy. What shall the end be of them that obey not the gospel - How terribly will he visit them! The judgments which are milder at the beginning, grow more and more severe. But good men, having already sustained their part, are only spectators of the miseries of the wicked.

If the righteous scarcely be saved - Escape with the utmost difficulty. Where shall the ungodly - The man who knows not God. And the open sinner appear - In that day of vengeance. The salvation here primarily spoken of is of a temporal nature. But we may apply the words to eternal things, and then they are still more awful. Prov 11:31.

Let them that suffer according to the will of God - Both for a good cause, and in a right spirit. Commit to him their souls - (Whatever becomes of the body) as a sacred depositum. In well doing - Be this your care, to do and suffer well: He will take care of the rest. As unto a faithful Creator - In whose truth, love, and power, ye may safely trust.

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

The Apostle having in the former Chapter exhorted Believers to patient bearing of Afflictions by the Example of Christ, v. 18. proceeds in this to perswade them to improve the Crosses they bore outwardly to inward Mortification. Christ's Death is proposed to us in Scripture as an Exemplar both of external Mortification in bearing Reproaches, Persecutions, &c. This the Apostle prosecutes in the former Chapter, and of internal in the destroying the Body of Sin; this he exhorts to in this Chapter, and indeed draws his Argument from Christ's Death, not only as the exemplary, but efficient and meritorious Cause of our Mortification, and which hath a real Influence upon it, in that Christ by his Death did not only merit the Pardon of Sin, but the giving the Spirit, whereby Corruption might be destroyed, and our Natures renewed.

Viz. not only as an Exemplar of Patience and Submission to the Will of God, but for the taking away of Sin, both in the Guilt and Power of it, and that he might be the Procurer as well as Pattern of our Mortification.

In his human Nature, as chap. 3.18.

Strengthen, and fortifie your selves against all Temptations, and unto the Mortification of your Lusts with the Consideration of these Ends, and the mighty Efficacy of Christ's Death, he suffering in his Flesh, i. e. in his human Nature, that you might suffer in your Flesh, i. e. in your sinful corrupt Nature: Or, (which comes to the same) with the same mind which Christ had, who, in his Death, aimed not only at the Pardon of your Sin, but the Destruction of it, and the Renovation of your Natures: Or, arm your selves with the same Mind, viz. a purpose of suffering in the Flesh, i. e. of dying spiriritually with Christ in the Mortification of your Flesh, Rom. 6.6, 7. as Christ died, and suffered in the Flesh, so reckon that you, by the Virtue of his Death, must die to Sin, and crucifie your Flesh, with its Affections and Lusts, Gal. 5.24. or else what the same Mind is, he declares in the following clause.

Or rather that the Greek word here seems rather to be explicative than causal.

i. e. The Old Man, his corrupt Flesh, (Flesh being taken here in a different sense from what it was in the former part of the Verse) he that is spiritually dead with Christ, whose Old Man is crucified with him.

From sinning willingly and delightfully, and yielding himself up to the Power of Sin; comp. Rom. 6. which explains this: what Peter here calls suffering in the Flesh, Paul there calls a being dead to Sin, v. 2, 11. and what Peter calls a ceasing from Sin, Paul calls a living no longer in Sin, v. 2. and a being free from it, v. 7. And this may be the Mind, or Thought with which they were to be armed, that they being dead with Christ to Sin, should not live any longer in it; having their Flesh crucified, should not indulge its Affections and Lusts.

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 .

i. e. In the Body, meaning his natural Life. Flesh is here taken, in a third sense different from the two former; so Gal. 2.20. Phil. 1.22.

By the Lusts of Men, he means the corrupt Desires, and sinful ways of carnal Men, to which they were not to conform themselves, or make them the Rule of their living, Rom, 12.2. 1 Cor. 3.3. and Col. 2.8. Tit. 1.14.

The holy Will of God revealed to us in his Law, (which is the Rule by which we are to walk) in opposition to the Lusts of Men; we are to live not as Men would have us, but as God commands us.

Marginal references: Rom. 14.7.

3 For the time past of our lives 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 :

The Apostle doth not mean by this Expression meerly that they should forbear their former Lusts, out of a Saciety and Weariness, as having had their fill of them, but stir them up to Holiness by minding them of their former sinful life, q. d. ye are concerned to run well now, when ye have for so great a part of your time run wrong. It is a Figure whereby he mitigates and lenifies the sharpness of his Reproof for their former sinful life: See the like, Ezek. 44.6. and 45.9. Mark 14.41.

Some Copies read ye, and that agrees with the following Verse, where the second Person is made use of: or if we read according to our Translation, us, it is a Figure called Anaco[illegible: 1 letter]nosis, whereby Peter assumes to himself in common with them what yet in his own Person he was never guilty of, as Isa. 64.6, 7. Dan. 9.5. &c. or else it may be an Enallagy of the Person, whereby the first is put for the second.

Viz. those that were profane and ignorant of God and Christ, and so it is the same as the Lusts of Men, v. 2.

Had our Conversation, as Eph. 2.3. walking being taken for the Course of Man's Life; and sometimes in an evil way, as 2 Pet. 2.10. and 3.3. Iude 16, 18. and sometimes in a good, as Luke 1.6.

Especially outward Acts here set in distinction from Lusts, which implies those inward motions from which those outward Defilements proceed.

Unseasonable and luxurious feasting, Rom. 13.13. Gal. 5.21.

Compotations, or meetings for Drinking, Prov. 23.30. Isa. 5.11, 22.

Quest. Why doth Peter charge the Iews with Idolatry, who generally kept themselves from it after the Babylonish Captivity? Ans. 1. Tho most did, yet all might not. 2ly. It is a sort of Idolatry to eat things sacrificed to Idols, which many of the Iews being dispersed among the idolatrous Gentiles, and being invited by them to their Idol-Feasts, might possibly do; and, being under the Temptation of Poverty, might too far conform themselves to the Customs of the Nations among which they were. 3ly. Probably this Idolatry might be the Worship of Angels, frequent among the Gentiles, particularly the Colossians inhabiting a City of Phrygia, which was a part of Asia where many Iews were, chap. 1.1. 4ly. The Churches to which he wrote might be made up of Iews and Gentiles, and the Apostle may, by a Synechdoche, ascribe that to all in common, which yet is to be understood only of a part.

Marginal references: Eph. 4.17.

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

Gr. Are Strangers, i. e. carry themselves as Strangers, wondring (as at some new thing) at the change the Gospel hath made in you, and your no more conforming your selves to their wicked Courses; they seem to be in another World, when among you.

This seems to signifie the eagerness and vehemency of these Gentiles in pursuing their Lusts, and may perhaps have some respect to the Feasts of Bacchus, to which they were wont madly to run, and there commit the Abominations mentioned v. 3.

Or, Profuseness, or Confusion of Riot or Luxury, and then it suites well with that heap of Sins before-mentioned, whereof this seems to be comprehensive.

Gr. Blaspheming, or speaking evil, of you is added by the Translators: This may therefore be understood not only of their speaking evil of Believers, as void of Humanity, and Enemies to civil Society, but of God and the Christian Religion, as a dull, morose, sower way, and which they could not embrace without renouncing all Mirth and Chearfulness.

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

Of their evil-speaking as well as of other Sins, Iude 15. It is a Metaphor taken from Stewards giving account to their Masters, Matth. 18.23. Luke 16.2.

Not only prepared for it, but at hand to do it, Iames 5.9.

Those that shall be alive at Christ's coming, and those that died before, but then shall be raised, and brought to Judgment. Hereby he intimates, for their Comfort, that tho their Enemies, and ill-Willers might out-live them, yet they shall not escape God's Judgment.

Marginal references: Acts 10.42. 1 Cor. 15.51, 52.

6 For for this cause was the gospel preached also to them that are dead , that they might be judged according to men in the flesh , but live according to God in the spirit .

Either, 1. spiritually dead, i. e. dead in Sin, viz. then when the Gospel was preached to them: Or, 2ly. naturally dead, viz. when the Apostle wrote this Epistle. The Verb are, not being in the Greek, the words may be understood either way, by supplying were, according to the former Exposition, or are, according to the latter, which our Translators favour. See the like, Ruth 1.8.

Either, 1. that they might be judged or condemned in the Flesh, i. e. that their Old Man, and carnal Conversation according to men walking in their carnal Lusts, might be destroyed and abolished; and then to be judged in the Flesh is of the same import as to suffer in the Flesh, v. 1. to be dead to Sin, Rom. 6.1, 2. that they might be judged or condemned in the Flesh, according to men; and so far as they could reach, not only by Censures, Reproaches, and evil-speeches, but even death it self, as it had fallen out already to Stephen, Iames, &c.

That they might live a spiritual Life in their Souls according to the Will of God, and an eternal Life with him. To live in the Spirit, to the Will of God, to walk in newness of Life, &c. are Phrases of a like import in the Language of the Apostles. According to the latter Exposition of the former clause, the Apostle seems in the whole to remove the Scandal of these Christians being reproached, and condemned by Unbelievers for their strictness in Religion, and Non-conformity to the World, by telling them, that their Condition was not singular, but so it had fared with others before them (tho now dead) to whom the Gospel was preached, with the same Event as to the Judgment of worldly men who censured and condemned them, and yet with the same hope of Fruit and Benefit, viz. that tho they were condemned by men in the Flesh, or as to their outward man, yet as to their Souls (meant here by Spirits) they might live a holy spiritual Life, a Life to God in this World, ending in a Life with him in the other.

Marginal references: Chap. 3.19.

7 But the end of all things is at hand : Be ye therefore sober , and watch unto prayer .

The last Judgment which will put an end to all the Evils as well as good things of this World.

See Iames 5.8, 9.

Both in mind, prudent, moderate, 2 Cor. 5.13. Tit. 2.6. and in Body, temperate in meats and drinks, &c.

The word signifies both Sobriety, i[illegible: 1 letter] opposition to Drunkenness, 1 Thess. 5.6, 8. and Watchfulness, 2 Tim. 4.5. and this signification agrees best with this place, the former being implied in the word sober.

The end for which they should be sober and vigilant, viz, that they might observe every season fit for Prayer, and might still keep themselves in a Praying frame.

Marginal references: Rom. 13.12. Phil. 4.5. 2 Pet. 3.9, 11.; Mat. 20.41. Col. 4.2. Chap. 5.8.

8 And above all things have fervent charity among your selves, for charity shall cover the multitude of sins .

See the like expression, Iam. 5.12. and on the same occasion, Col. 3.14.

Not only labour after Charity diligently and carefully, but let it be fervent, intense, strong.

Partly by preventing Anger, Railings, Revilings, Contentions, that they break not out, and partly by repressing, concealing, pardoning them when they do break out, 1 Cor. 13.7. see Iam. 5.20.

Marginal references: Prov. 10.12.; Or, will.

9 Use hospitality one to another without grudging .

Christian Hospitality in entertaining Strangers, those especially that are brought to need your kindness by suffering for the Gospel.

Or murmuring, either at the expence you make, or the carriage of those ye entertain, q. d. use Hospitality willingly, freely, cheerfully, Rom. 12.8. and 2 Cor. 9.7.

Marginal references: Rom. 12.13. Heb. 13.2.; Phil. 2.14.

10 As every man hath received the gift , even so minister the same one to another, as good stewards of the manifold grace of God.

Any gift, office, faculty, or ability, whereby he may be serviceable to the good of others, all which are received of God, 1 Cor. 12.11. Eph. 4.7.

Dispense and Communicate modestly and humbly, not lifting himself up above others upon the account of his Gifts, but remembring he hath received them, and is a Steward to dispense them.

And therefore faithful in distributing his Lord's goods.

By Grace he means the same as by Gift before, and so by manifold Grace, the various Gifts given to them of God, 1 Cor. 12.4, 5, 6.

Marginal references: Rom. 12.6.; Matth. 25.14. Luke 12.42. 1 Cor. 4.1, 2. Tit. 1.7.

11 If any man speak , let him speak as the oracles of God ; if any man minister , let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ ; To whom be praise and dominion for ever, and ever. Amen.

Viz. Authoritatively, and by way of Office, as a publick Teacher in the Church; though this may be accommodated to private Christians in their charitative Instructions of others, yet it seems especially meant of teaching Officers.

This relates not only to the manner of speaking, that it be with Faith in that Word the Preacher speaketh, and a due reverence of it, but to the matter likewise, that he Preach nothing but the pure Word of God, and do not obtrude upon the Hearers, the Fancies, Figments, or Traditions of Men instead of the Oracles of God.

This may be understood either, 1. More particularly of the work of Deacons, Act. 6. who were to serve Tables, v. 2. distribute the Alms of the Church, and take Care of the Poor; Or, 2. More generally of any Ministry in the Church, distinct from that of Teaching (of which he spake before) as the dispensing of Sacraments, exercise of Discipline, &c.

i. e. Not remissly and coldly, but diligently and strenuously, and with his might, (as far as God enables him) this being to do it faithfully, which is especially required in a Steward, 1 Cor. 4.2.

In all your Gifts, and the Communications of them, q. d. God doth not adorn you with his Gifts so as to bereave himself of his Glory, but that you should give him the honour of them.

From whom ye have received the Gifts, Eph. 4.8. and by whom you are enabled to glorify God; and by whom alone what ye do, can be accepted of God. See Eph. 3.21.

Marginal references: Rom. 12.6, 7, 8. 1 Cor. 3.10.

12 Beloved, think it not strange concerning the fiery trial which is to try you , as though some strange thing had happened unto you.

Be not offended or troubled at Persecution, as at a thing unusual or never heard of; it implies that they should reckon upon it before-hand, that they might not be surprised with it when it comes. The same word is used v. 4.

The heat or burning, whereby he means great afflictions, especially those that are for righteousness sake, as appears v. 14. which are often compared to Fire, as being alike painful and grievous to them, as Fire is to Men's Bodies; and because Men are tried by them as Metal are by Fire, Psal. 66.10. Isa. 48.10.

This he adds as the reason why they should not think strange of Persecutions, viz. Because they were sent by God, not for their destruction, but for the trial and exercise of their Graces.

Marginal references: 1 Cor. 3.13. Chap. 1.7.

13 But rejoice inasmuch as ye are partakers of Christs sufferings , that when his glory shall be revealed , ye may be glad also with exceedingly joy .

Be so far from being offended at your Sufferings, as rather to reckon that there is great matter of rejoicing in them; their being tryals makes them tolerable, but your being in them partakers of Christ's Sufferings, makes them comfortable.

i. e. Ye suffer, 1. As Christ did, for the Confession of the Truth, and so ye are such kind of Sufferers as Christ was. 2. As Members of Christ, ye suffer those evils which are laid out for those that belong to Christ, 1 Thess. 3.3. 3. Ye are hereby conformed to Christ your Head. 4. Ye partake of the influence of what Christ suffered, for the sanctification of your Sufferings, see Phil. 3.10.

Viz. At his second coming, chap. 1.7. Col. 3.4. and 2 Thess. 1.7.

A Joy without any the least mixture of Pain or Grief. The rejoicing of the Saints here is mixed with pain and heaviness, but shall be pure hereafter; they rejoice in hope now, but in enjoyment then.

Marginal references: 2 Cor. 4.10. Col. 1.24. 2 Tim. 2.10. Rev. 1.9.

14 If ye be reproached for the name of Christ, happy are ye ; for the spirit of glory and of God resteth upon you: On their part he is evil spoken of , but on your part he is glorified .

Viz. Because of the Spirit's dwelling in you, which is both the means and evidence of your Happiness.

i. e. The glorious Spirit of God, or that Spirit of God which is likewise a Spirit of Glory; as being not only glorious in himself, but a glory to them in whom he dwells, and the cause of their future Glorification. This he adds in counter-ballance to the reproaches they suffered for the Name of Christ, q. d. it is a greater Glory to you to have the Spirit of Christ dwelling in you, (whereof your patient bearing Reproaches and Persecutions is an Argument) than all the Calumnies and Obloquies wherewith your Enemies load you, can be a shame to you.

In allusion to Isa. 11.2. dwells in you, and shall abide with you for ever. Joh. 14.16. Not leaving you in your Sufferings.

Either Christ, or rather the Spirit.

The Reproaches your Enemies cast upon you, reach that Spirit himself that dwells in you, when they revile that good Confession into which the Spirit led you, deride the Consolations he gives you, and speak evil of your persons, who are the Temples in which he dwells.

Viz. by your patience and constancy in your Sufferings, which shews forth the power of that Spirit which resteth upon you, in that he works so mightily in you, as to enable you to bear what without the assistance of his Grace were intollerable.

Marginal references: Matth. 5.11. Chap. 2.20. and 3.14.

15 But let none of you suffer as a murderer, or as a thief, or as an evil doer , or as a busy body in other mens matters .

Keep clear of those Crimes which may expose you to suffering by the hand of Justice, and carry your selves so innocently, that you may never suffer from Men but unjustly.

Either this is a general term, denoting them that offend against any publick Law; or, it may signify those that are guilty of any offence against the Laws, tho less than Murder or Theft.

Either a Covetous Person that looks with an evil eye upon what others have, and is ready to catch it as he can; or, rather, one that goes beyond the bound of his own Calling, and invades the Callings of others, pragmatically intruding into their business, and making himself a Judge of those things which belong not to him. Some Nations are said to have punished those that were busy through Idleness, impertinently diligent in other Men's matters, and negligent of their own. However, if this pragmaticalness did not expose the Christians to the Laws of the Gentiles, yet it might make them odious, and expose them to their reproaches.

Marginal references: Chap. 2.20.

16 Yet if any man suffer as a Christian , let him not be ashamed , but let him glorify God on this behalf .

If his Christianity be his only Crime, and the cause of his Sufferings.

See 2 Tim. 2.12.

i. e. On the account of his Sufferings; let him bless God for keeping him from suffering as an Evil-doer, and for counting him worthy to suffer for Christ's sake, Acts 5.41. as well as for giving him Patience and Courage under Sufferings.

17 For the time is come that judgment must begin at the house of God ; and if it first begin at us, what shall the end be of them that obey not the gospel of God?

Or Season; viz. that which is fixed by God: The Afflictions that befall God's People, come in the time appointed, and so are never unseasonable. Or, this may imply, that what the Prophets spoke in their time, Isa. 10.12. Ier. 25.29. doth especially agree to Gospel-times, viz. that Judgment begins at the House of God.

Viz. Temporary, and for good, in opposition to the destructive Judgment he implies in the latter part of the Verse; he means all those Afflictions God brings upon his Children for their Correction, Trial, Instruction, Mortification, 1 Cor. 11.31, 32.

The Church of God, and the Members of it, called here his House, as 1 Tim. 3.15. Heb. 3.6. and typified by the material House or Temple of God under the Old Testament.

How miserable? how dreadful will be the end of all those that would not obey the Gospel? implying, that they shall be in a much worse condition if God take them in hand. If he spare not his Children, much less will he his Enemies. If the one sip of the Cup of God's Wrath, the other shall wring out the Drigs and drink them, Psal. 75.8.

Marginal references: Mal. 3.5.; Luke 23.31.; Luke 10.12, 14.

18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear ?

With much labour and difficulty, through many Tri [illegible: 1 letter]ulations, Act. 14.22. as going in the Narrow way, and entring in at the Strait Gate, Matth. 7.13, 14.

Unbelievers and impenitent Sinners of all sorts; both words signify the same, in opposition to the Righteous before mentioned.

He shall not be able to stand in God's Judgment against the Sentence of Condemnation then to be pronounced, Psal. 1.5. q. d. If the Righteous scarcely be saved, the Wicked shall certainly perish.

Marginal references: Prov. 11.31.

19 Wherefore let them that suffer according to the will of God , commit the keeping of their souls to him in well-doing , as unto a faithful Creator .

Viz. any manner of Affliction or Persecution for Righteousness sake.

According to that Will of God, whereby he hath appointed them to suffer such things, chap. 3.17. and 1 Thess. 3.3.

Commend into his hands, or lay up, or entrust with him as a Depositum, Psal. 31.5. and 2 Tim. 1. 12.

As the most precious things while they live, and most to be cared for when they die, that they may be kept from Sin under Afflictions, and from perishing in Death; or, rather their Souls here includes their Bodies, and so committing their Souls, is committing their whole selves to God.

Not being deterred from well-doing by the evils they suffer, but by persevering in Holiness notwithstanding their Afflictions, making it appear to the last, that they do not suffer as evil-doers.

One who as Creator, is able to keep what they commit to him; and being faithful in his Promises certainly will do it.

Marginal references: Luke 23.46.

The Mortification of Sin. (a. d. 66.)

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; 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. 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:

The apostle here draws a new inference from the consideration of Christ's sufferings. As he had before made use of it to persuade to patience in suffering, so here to mortification of sin. Observe,

I. How the exhortation is expressed. The antecedent or supposition is that Christ had suffered for us in the flesh, or in his human nature. The consequent or inference is, "Arm and fortify yourselves likewise with the same mind, courage, and resolution." The word flesh in the former part of the verse signifies Christ's human nature, but in the latter part it signifies man's corrupt nature. So the sense is, "As Christ suffered in his human nature, do you, according to your baptismal vow and profession, make your corrupt nature suffer, by putting to death the body of sin by self-denial and mortification; for, if you do not thus suffer, you will be conformable to Christ in his death and resurrection, and will cease from sin." Learn, 1. Some of the strongest and best arguments against all sorts of sin are taken from the sufferings of Christ. All sympathy and tenderness for Christ as a sufferer are lost of you do not put away sin. He dies to destroy it; and, though he could cheerfully submit to the worst sufferings, yet he could never submit to the least sin. 2. The beginning of all true mortification lies in the mind, not in penances and hardships upon the body. The mind of man is carnal, full of enmity; the understanding is darkened, being alienated from the life of God, Eph. iv. 18. Man is not a sincere creature, but partial, blind, and wicked, till he be renewed and sanctifies by the regenerating grace of God.

II. How it is further explained, v. 2. The apostle explains what he means by being dead to sin, and ceasing from sin, both negatively and positively. Negatively, a Christian ought no longer to live the rest of his time in the flesh, to the sinful lusts and corrupt desires of carnal wicked men; but, positively, he ought to conform himself to the revealed will of the holy God. Learn, 1. The lusts of men are the springs of all their wickedness, Jam. i. 13, 14. Let occasional temptations be what they will, they could not prevail, were it not for men's own corruptions. 2. All good Christians make the will of God, not their own lusts or desires, the rule of their lives and actions. 3. True conversion makes a marvellous change in the heart and life of every one who partakes of it. It brings a man off from all his old, fashionable, and delightful lusts, and from the common ways and vices of the world, to the will of God. It alters the mind, judgment, affections, way, and conversation of every one who has experienced it.

III. How it is enforced (v. 3): For the time past of our life may suffice us to have wrought the will of the Gentiles, &c. Here the apostle argues from equity. "It is but just, equal, and reasonable, that as you have hitherto all the former part of your life served sin and Satan, so you should now serve the living God." Though those were Jews to whom the apostle wrote, yet the living among the Gentiles they had learned their way. Observe, 1. When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent; the hazard he has run so many years, the mischief he has done to others, the dishonour done to God, and the loss he has sustained, are very afflicting to him. 2. While the will of man is unsanctified and corrupt, he walks continually in wicked ways; he makes them his choice and delight, his work and business, and he makes a bad condition daily worse and worse. 3. One sin, allowed, draws on another. Here are six named, and they have a connection and dependence one upon another. (1.) Lasciviousness or wantonness, expressed in looks, gesture, or behaviour, Rom. xiii. 13. (2.) Lusts, acts of lewdness, such as whoredom and adultery. (3.) Excess of wine, though short of drunkenness, an immoderate use of it, to the prejudice of health or business, is here condemned. (4.) Revellings, or luxurious feastings, too frequent, too full, or too expensive. (5.) Banquetings, by which is meant gluttony or excess in eating. (6.) Abominable idolatry; the idol-worship of the Gentiles was attended with lewdness, drunkenness, gluttony, and all sorts of brutality and cruelty; and these Jews living long among them were, some of them at least, debauched and corrupted by such practices. 4. It is a Christian's duty not only to abstain from what is grossly wicked, but also from those things that are generally the occasions of sin, or carry the appearance of evil. Excess of wine and immoderate feasting are forbidden as well as lust and idolatry.

Comfort of the Servants of God. (a. d. 66.)

4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5 Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

I. Here you have the visible change wrought in those who in the foregoing verse were represented as having been in the former part of their life very wicked. They no longer run on in the same courses, or with the same companions, as they used to do. Hereupon observe the conduct of their wicked acquaintance towards them. 1. They think it strange, they are surprised and wonder at it, as at something new and unusual, that their old friends should be so much altered, and not run with as much violence as they used to do to the same excess of riot, to the same sottish excesses and luxury which before they had greedily and madly followed. 2. They speak evil of them. Their surprise carries them to blasphemy. They speak evil of their persons, of their way, their religion, and their God. Learn, (1.) Those that are once really converted will not return to their former course of life, though ever so much tempted by the frowns or flatteries of others to do so. Neither persuasion nor reproach will prevail with them to be or to do as they were wont to do. (2.) The temper and behaviour of true Christians seem very strange to ungodly men. That they should despise that which every one else is fond of, that they should believe many things which to others seem incredible, that they should delight in what is irksome and tedious, be zealous where they have no visible interest to serve, and depend so much upon hope, is what the ungodly cannot comprehend. (3.) The best actions of religious people cannot escape the censures and slanders of those who are irreligious. Those actions which cost a good man the most pains, hazard, and self-denial, shall be most censured by the uncharitable and ill-natured world; they will speak evil of good people, though they themselves reap the fruits of their charity, piety, and goodness.

II. For the comfort of the servants of God, it is here added,

1. That all wicked people, especially those who speak evil of such as are not as bad as themselves, shall give an account, and be put to give a reason of their behaviour, to him who is ready to judge, who is both able and duly authorized, and who will ere long judge and pass sentence upon all who shall then be found alive, and all such as being dead shall then be raised again, Jam. v. 8, 9; 2 Pet. iii. 7. Observe, The malignant world shall in a little time give an account to the great God of all their evil speeches against his people, Jude 14, 15. They will soon be called to a sad account for all their curses, their foolish jests, their slanders and falsehoods, uttered against the faithful people of God.

2. That for this cause was the gospel preached also to those that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit, v. 6. Some understand this difficult place thus: For this cause was the gospel preached to all the faithful of old, who are now dead in Christ, that thereby they might be taught and encouraged to bear the unrighteous judgments and persecutions which the rage of men put upon them in the flesh, but might live in the Spirit unto God. Others take the expression, that they might be judged according to men in the flesh, in a spiritual sense, thus: The gospel was preached to them, to judge them, condemn them, and reprove them, for the corruption of their natures, and the viciousness of their lives, while they lived after the manner of the heathen or the mere natural man; and that, having thus mortified their sins, they might live according to God, a new and spiritual life. Take it thus; and thence learn, 1. The mortifying of our sins and living to God are the expected effects of the gospel preached to us. 2. God will certainly reckon with all those who have had the gospel preached to them, but without these good effects produced by it. God is ready to judge all those who have received the gospel in vain. 3. It is no matter how we are judged according to men in the flesh, if we do but live according to God in the Spirit.

Sobriety, Watchfulness, and Charity; Improvement of Talents. (a. d. 66.)

7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer. 8 And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. 9 Use hospitality one to another without grudging. 10 As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11 If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

We have here an awful position or doctrine, and an inference drawn from it. The position is that the end of all things is at hand. The miserable destruction of the Jewish church and nation foretold by our Saviour is now very near; consequently, the time of their persecution and your sufferings is but very short. Your own life and that of your enemies will soon come to their utmost period. Nay, the world itself will not continue very long. The conflagration will put an end to it; and all things must be swallowed up in an endless eternity. The inference from this comprises a series of exhortations.

1. To sobriety and watchfulness: "Be you therefore sober, v. 7. Let the frame and temper of your minds be grave, stayed, and solid; and observe strict temperance and sobriety in the use of all worldly enjoyments. Do not suffer yourselves to be caught with your former sins and temptations, v. 3. An watch unto prayer. Take care that you be continually in a calm sober disposition, fit for prayer; and that you be frequent in prayers, lest this end come upon you unawares," Luke xxi. 34; Matt. xxvi. 40, 41. Learn, (1.) The consideration of our approaching end is a powerful argument to make us sober in all worldly matters, and earnest in religious affairs. (2.) Those who would pray to purpose must watch unto prayer. They must watch over their own spirits, watch all fit opportunities, and do their duty in the best manner they can. (3.) The right ordering of the body is of great use to promote the good of the soul. When the appetites and inclinations of the body are restrained and governed by God's word and true reason, and the interests of the body are submitted to the interests and necessities of the soul, then it is not the soul's enemy, but its friend and helper.

2. To charity: And above all things have fervent charity among yourselves, v. 8. Here is a noble rule in Christianity. Christians ought to love one another, which implies an affection to their persons, a desire of their welfare, and a hearty endeavour to promote it. This mutual affection must not be cold, but fervent, that is, sincere, strong, and lasting. This sort of earnest affection is recommended above all things, which shows the importance of it, Col. iii. 14. It is greater than faith or hope, 1 Cor. xiii. 13. One excellent effect of it is that it will cover a multitude of sins. Learn, (1.) There ought to be in all Christians a more fervent charity towards one another than towards other men: Have charity among yourselves. He does not say for pagans, for idolaters, or for apostates, but among yourselves. Let brotherly love continue, Heb. xiii. 1. There is a special relation between all sincere Christians, and a particular amiableness and good in them, which require special affection. (2.) It is not enough for Christians not to bear malice, nor to have common respect for one another, they must intensely and fervently love each other. (3.) It is the property of true charity to cover a multitude of sins. It inclines people to forgive and forget offences against themselves, to cover and conceal the sins of others, rather than aggravate them and spread them abroad. It teaches us to love those who are but weak, and who have been guilty of many evil things before their conversion; and it prepares for mercy at the hand of God, who hath promised to forgive those that forgive others, Matt. vi. 14.

3. To hospitality, v. 9. The hospitality here required is a free and kind entertainment of strangers and travellers. The proper objects of Christian hospitality are one another. The nearness of their relation, and the necessity of their condition in those times of persecution and distress, obliged Christians to be hospitable one to another. Sometimes Christians were spoiled of all they had, and were driven away to distant countries for safety. In this case they must starve if their fellow-christians would not receive them. Therefore it was a wise and necessary rule which the apostle here laid down. It is elsewhere commanded, Heb. xiii. 1, 2; Rom. xii. 13. The manner of performing this duty is this: it must be done in an easy, kind, handsome manner, without grudging or grumbling at the expense or trouble. Learn, (1.) Christians ought not only to be charitable, but hospitable, one to another. (2.) Whatever a Christian does by way of charity or of hospitality, he ought to do it cheerfully, and without grudging. Freely you have received, freely give.

4. To the improvement of talents, v. 11.

(1.) The rule is that whatever gift, ordinary or extraordinary, whatever power, ability, or capacity of doing good is given to us, we should minister, or do service, with the same one to another, accounting ourselves not masters, but only stewards of the manifold grace, or the various gifts, of God. Learn, [1.] Whatever ability we have of doing good we must own it to be the gift of God and ascribe it to his grace. [2.] Whatever gifts we have received, we ought to look upon them as received for the use one of another. We must not assume them to ourselves, nor hide them in a napkin, but do service with them one to another in the best manner we are able. [3.] In receiving and using the manifold gifts of God we must look upon ourselves as stewards only, and act accordingly. The talents we are entrusted with are our Lord's goods, and must be employed as he directs. And it is required in a steward that he be found faithful.

(2.) The apostle exemplifies his direction about gifts in two particulars—speaking and ministering, concerning which he gives these rules:—[1.] If any man, whether a minister in public or a Christian in private conference, speak or teach, he must do it as the oracles of God, which direct us as to the matter of our speech. What Christians in private, or ministers in public, teach and speak must be the pure word and oracles of God. As to the manner of speaking, it must be with the seriousness, reverence, and solemnity, that become those holy and divine oracles. [2.] If any man minister, either as a deacon, distributing the alms of the church and taking care of the poor, or as a private person, by charitable gifts and contributions, let him do it as of the ability which God giveth. He who has received plenty and ability from God ought to minister plentifully, and according to his ability. These rules ought to be followed and practised for this end, that God in all things, in all your gifts, ministrations, and services, may be glorified, that others may see your good works, and glorify your Father who is in heaven (Matt. v. 16), through Jesus Christ, who has procured and given these gifts to men (Eph. iv. 8), and through whom alone we and our services are accepted of God (Heb. xiii. 15), to whom, Jesus Christ, be praise and dominion for ever and ever. Amen. Learn, First, It is the duty of Christians in private, as well as ministers in public, to speak to one another of the things of God, Mal. iii. 16; Eph. iv. 29; Ps. cxlv. 10-12. Secondly, It highly concerns all preachers of the gospel to keep close to the word of God, and to treat that word as becomes the oracles of God. Thirdly, Christians must not only do the duty of their place, but they must do it with vigour, and according to the best of their abilities. The nature of a Christian's work, which is high work and hard work, the goodness and kindness of the Master, and the excellency of the reward, all require that our endeavours should be serious and vigorous, and that whatever we are called to do for the honour of God and the good of others we should do it with all our might. Fourthly, In all the duties and services of life we should aim at the glory of God as our chief end; all other views must be subservient to this, which would sanctify our common actions and affairs, 1 Cor. x. 31. Fifthly, God is not glorified by any thing we do if we do not offer it to him through the mediation and merits of Jesus Christ. God in all things must be glorified through Jesus Christ, who is the only way to the Father. Sixthly, The apostle's adoration of Jesus Christ, and ascribing unlimited and everlasting praise and dominion to him, prove that Jesus Christ is the most high God, over all blessed for evermore. Amen.

Fortitude and Circumspection; Advice to Suffering Christians. (a. d. 66.)

12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13 But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. 14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. 16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. 17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

The frequent repetition of counsel and comfort to Christians, considered as sufferers, in every chapter of this epistle, shows that the greatest danger these new converts were in arose from the persecutions to which their embracing Christianity exposed them. The good behaviour of Christians under sufferings is the most difficult part of their duty, but yet necessary both for the honour of Christ and their own comfort; and therefore the apostle, having extorted them in the former part of this chapter to the great duty of mortification, comes here to direct them in the necessary duty of patience under sufferings. An unmortified spirit is very unfit to bear trials. Observe,

I. The apostle's kind manner of address to these poor despised Christians: they were his beloved, v. 9.

II. His advice to them, relating to their sufferings, which is,

1. That they should not think them strange, nor be surprised at them, as if some unexpected event befel them; for,

(1.) Though they be sharp and fiery, yet they are designed only to try, not to ruin them, to try their sincerity, strength, patience, and trust in God. On the contrary, they ought rather to rejoice under their sufferings, because theirs may properly be called Christ's sufferings. They are of the same kind, and for the same cause, that Christ suffered; they make us conformable to him; he suffers in them, and feels in our infirmities; and, if we be partakers of his sufferings, we shall also be make partakers of his glory, and shall meet him with exceeding joy at his great appearing to judge his enemies, and crown his faithful servants, 2 Thess. i. 7, &c. Learn, [1.] True Christians love and own the children of God in their lowest and most distressing circumstances. The apostle owns these poor afflicted Christians, and calls them his beloved. True Christians never look more amiable one to another than in their adversities. [2.] There is no reason for Christians to think strange, or to wonder, at the unkindnesses and persecutions of the world, because they are forewarned of them. Christ himself endured them; and forsaking all, denying ourselves, are the terms upon which Christ accepts of us to be his disciples. [3.] Christians ought not only to be patient, but to rejoice, in their sharpest sorest sufferings for Christ, because they are tokens of divine favour; they promote the gospel and prepare for glory. Those who rejoice in their sufferings for Christ shall eternally triumph and rejoice with him in glory.

(2.) From the fiery trial the apostle descends to a lower degree of persecution—that of the tongue by slander and reproach, v. 14. He supposes that this sort of suffering would fall to their lot: they would be reviled, evil-spoken of, and slandered for the name or sake of Christ. In such case he asserts, Happy are you, the reason of which is, "Because you have the spirit of God with you, to fortify and comfort you; and the Spirit of God is also the Spirit of glory, that will carry you through all, bring you off gloriously, and prepare and seal you up for eternal glory. This glorious Spirit resteth upon you, resideth with you, dwelleth in you, supporteth you, and is pleased with you; and is not this an unspeakable privilege? By your patience and fortitude in suffering, by your dependence upon the promises of God, and adhering to the word which the Holy Spirit hath revealed, he is on your part glorified; but by the contempt and reproaches cast upon you the Spirit itself is evil-spoken of and blasphemed." Learn, [1.] The best men and the best things usually meet with reproaches in the world. Jesus Christ and his followers, the Spirit of God and the gospel, are all evil-spoken of. [2.] The happiness of good people not only consists with, but even flows from their afflictions: Happy are you. [3.] That man who hath the Spirit of God resting upon him cannot be miserable, let his afflictions be ever so great: Happy are you; for the Spirit of God, &c. [4.] The blasphemies and reproaches which evil men cast upon good people are taken by the Spirit of God as cast upon himself: On their part he is evil-spoken of. [5.] When good people are vilified for the name of Christ his Holy Spirit is glorified in them.

2. That they should take care they did not suffer justly, as evil-doers, v. 15. One would think such a caution as this needless to such an excellent set of Christians as these were. But their enemies charged them with these and other foul crimes: therefore the apostle, when he was settling the rules of the Christian religion, thought these cautions necessary, forbidding every one of them to hurt the life or the estate and property of any one, or to do any sort of evil, or, without call and necessity, to play the bishop in another man's charge, or busy himself in other men's matters. To this caution he adds a direction, that if any man suffer for the cause of Christianity, and with a patient Christian spirit, he ought not to account it a shame, but an honour to him; and ought to glorify God who hath thus dignified him, v. 16. Learn, (1.) The best of men need to be warned against the worst of sins. (2.) There is very little comfort in sufferings when we bring them upon ourselves by our own sin and folly. It is not the suffering, but the cause, that makes the martyr. (3.) We have reason to thank God for the honour if he calls us out to suffer for his truth and gospel, for our adherence to any of the doctrines or duties of Christianity.

3. That their trials were now at hand, and they should stand prepared accordingly, v. 17, 18.

(1.) He tells them that the time had come when judgment must begin at the house of God. The usual method of Providence has been this: When God brings great calamities and sore judgments upon whole nations, he generally begins with his own people, Isa. x. 12; Jer. xxv. 29; Ezek. ix. 6. "Such a time of universal calamity is now at hand, which was foretold by our Saviour, Matt. xxiv. 9, 10. This renders all the foregoing exhortations to patience necessary for you. And you have two considerations to support you." [1.] "That these judgments will but begin with you that are God's house and family, and will soon be over: your trials and corrections will not last long." [2.] "Your troubles will be but light and short, in comparison of what shall befal the wicked world, your own countrymen the Jews, and the infidels and idolatrous people among whom you live: What shall the end be of those who obey not the gospel of God?" Learn, First, The best of God's servants, his own household, have so much amiss in them as renders it fit and necessary that God should sometimes correct and punish them with his judgments: Judgment begins at the house of God. Secondly, Those who are the family of God have their worst things in this life. Their worst condition is tolerable, and will soon be over. Thirdly, Such persons or societies of men as disobey the gospel of God are not of his church and household, though possibly they may make the loudest pretensions. The apostle distinguishes the disobedient from the house of God. Fourthly, The sufferings of good people in this life are demonstrations of the unspeakable torments that are coming upon the disobedient and unbelieving: What shall the end be of those that obey not the gospel? Who can express or say how dreadful their end will be?

(2.) He intimates the irremediable doom of the wicked: If the righteous scarcely be saved, where shall the ungodly and sinner appear, v. 18. This whole verse is taken from Prov. xi. 31, Behold the righteous shall be recompensed in the earth; how much more the wicked and the sinner? This the LXX. translates exactly as the apostle here quotes it. Hence we may learn, [1.] The grievous sufferings of good people in this world are sad presages of much heavier judgments coming upon impenitent sinners. But, if we take the salvation here in the highest sense, then we may learn, [2.] It is as much as the best can do to secure the salvation of their souls; there are so many sufferings, temptations, and difficulties to be overcome, so many sins to be mortified, the gate is so strait and the way so narrow, that it is as much as the righteous can do to be saved. Let the absolute necessity of salvation balance the difficulty of it. Consider, Your difficulties are greatest at first; God offers his grace and help; the contest will not last long; be but faithful to the death, and God will give you the crown of life, Rev. ii. 10. [3.] The ungodly and the sinner are unquestionably in a state of damnation. Where shall they appear? How will they stand before their Judge? Where can they show their heads? If the righteous scarcely be saved, the wicked must certainly perish.

4. That when called to suffer, according to the will of God, they should look chiefly to the safety of their souls, which are put into hazard by affliction, and cannot be kept secure otherwise than by committing them to God, who will undertake the charge, if we commit them to him in well-doing; for he is their Creator, and has out of mere grace made many kind promises to them of eternal salvation, in which he will show himself faithful and true, v. 19. Learn, (1.) All the sufferings that befal good people come upon them according to the will of God. (2.) It is the duty of Christians, in all their distresses, to look more to the keeping of their souls than to the preserving of their bodies. The soul is of greatest value, and yet in most danger. If suffering from without raise uneasiness, vexation, and other sinful and tormenting passions within, the soul is then the greatest sufferer. If the soul be not well kept, persecution will drive people to apostasy, Ps. cxxv. 3. (3.) The only way to keep the soul well is to commit it to God, in well-doing. Commit your souls to God by solemn dedication, prayer, and patient perseverance in well-doing, Rom. ii. 7. (4.) Good people, when they are in affliction, have great encouragement to commit their souls to God, because he is their Creator, and faithful in all his promises.

CHAP. IV. Verſe 1. Chriſt hath ſuffered]

AS Chap. 3.18.

In the fleſh] In humane nature, ſo muſt we ſuffer in ſinfull nature, ſubduing it to God, and ceaſing from ſin, nailing it and nailing it to the croſſe of Chriſt.

Verſe 2. That he no longer, &c.] To ſpend the ſpan of this tranſitory life after the waies of ones own heart, is to periſh for ever.

Verſe 3. In laſciviouſneſſe, luſts, &c.] The true picture of a Pagan converſation, which yet is too too common among thoſe that call themſelves Chriſtians. The world is now grown perfectly profane, and can play on the Lords-day without book; making it as Bacchus Orgies, rather then Gods holy day, with piping, dancing, drinking, drabbing, &c. We may ſay as once Alſted of his Germans, that if the Sabbath-day ſhould be named according to their obſerving of it, Demoniacus potiùs quam I) ominious diceretur, A[illegible: 1 letter]ſted. Encyl. it ſhould be called not Gods-day, but the devils.

Exceſſe of Wine] Or, [non-Latin text not transcribed] Red and rich faces, as they call them.

Revellings] Stinkes ſaith the Syriack: Drunkards are ſtinkards. [non-Latin text not transcribed].

Banquettings] Gr. [non-Latin text not transcribed]. Compotations, or good-fellow-meetings: ſome render it, bibbings, ſippings, tiplings, ſitting long at it, though not to an alienation of the minde.

Verſe 4. [non-Latin text not transcribed]. They think it ſtrange] Gr. That they think it a new world, marvelling what is come to you alate. It is I, ſaid the harlot,Arego nonſu[illegible: 2 letters]. but it is not I, ſaid the convert.

Into the ſame exceſſe] Gr. [non-Latin text not transcribed]. Bubbling or boiling, as the raging ſea, ſoaming out its own filth.

Verſe 5. Who ſhall give account] Of their ungodly deeds and hard ſpeeches, Jude 15. Angels did their firſt execution in the world upon luxurious Sodomites: they will be very active doubtleſſe againſt ſuch at the laſt day. See 2 Pet. 2.10. and mark that word, Chiefly.

Verſe 6. For, for this cauſe] See the Note on 1 Pet, 3.19.

That they might be judged] Either by God chaſtiſing them, 1 Cor. 11.32. or by themſelves, verſ. 31. The Goſpel melts the hearts of Gods elect with voluntary grief for ſin, it makes them condemn themſelves in the fleſh.

But live according to God] The Father of ſpirits, with whom the ſpirits of juſt men departed are made perfect, Heb. 12.23. Euſebius and Auſtin make mention of certain Arabians, who ſaid that the ſoul dies with the body, and revives not again till the reſurrection of the body.Euſeb. l. 2. c. 20. Angto[illegible: 1 letter] 6 de haereſ. This old hereſie is now, among many others, digg'd out of the grave, and held by certain Sectaries amongſt us.

Verſe 7. Be ye therefore ſober, &c.] To be ſober in praier (ſaith one) is to pray with due reſpect to Gods Majeſty, without trifling or vain babbling: To let our words be few, Eccleſ. 5.3. Alſo it is to keep Gods counſell, not to be proud or boaſt of ſucceſſe, or ſpeak of the ſecret ſweetneſſe of Gods love without calling: It is to conceal the familiarity of God in ſecret.

And watch unto praier] Againſt dulneſſe of body, drouſineſſe of ſpirit, ſatanicall ſuggeſtions, diſtractive motions, which elſe will muſter and ſwarm in the heart like the Flies of Aegypt.

Verſe 8. Charity ſhall cover] This is meant of mutuall love, whereby we forgive offences one to another, and not that which ſhould juſtifie us before God in a Popiſh ſenſe, as appears by the precedent words, and by Prov. 10.12.

Verſe 9. Without grudgings] Without ſhucking and hucking. See 2 Cor. 8 12. with the Note there.

Verſe 10. Even ſo miniſter] Clouds when full, pour down, and the ſpouts run, and the eaves ſhed, and the preſſes overflow, and the Aromaticall trees ſweat out their precious and ſoveraign oils, and every learned Scribe brings out his rich treaſure, &c.

Verſe 11. If any man speak] i. e. Preach. Every ſound is not muſick, ſo neither is every Pulpit-diſcourſe preaching.

At the Oracles of God] Thoſe lively and life-giving oracles,Act 7.38. the holy Scriptures. Theſe he muſt expound with all gravity and ſincerity, not ſeeking himſelf, nor ſetting forth his own wit and eloquence, ſo putting the ſword of the ſpirit into a velvet ſcabber'd, that it cannot prick and pierce the heart.

Which God giveth] Liberally and magnifically. [non-Latin text not transcribed].

Verſe 12. Think it not ſtrange] Ne tanquam hospites percellumini, Stand not wondering, and as if ſtruck into a maze. Fain would this fleſh make ſtrange of that which the Spirit doth embrace (ſaith Mr Saunders Martyr, in a letter to his wife.)Act. and Mon. fol. 1360. O Lord how loth is this loitering ſluggard to paſſe forth in Gods path. It fantaſieth, forſooth, much fear of fray-bugs. And were it not for the force of faith which pulleth it forward by the rain of Gods moſt ſweet promiſe, and of hope which pricks on behinde, great adventures there were of fainting by the way. But bleſſed, and everlaſtingly bleſſed be our heavenly Father, &c.

Concerning the fiery triall] John Brown of Aſhford, through the cruell handling of Archbiſhop Warrham, and Fiſher Biſhop of Rocheſter, was ſo piteouſly entreated (ſaith Mr Fox) that his bare feet were ſet upon the hot burning coals, to make him deny his faith:Act. and M[illegible: 1 letter]n. fol. 1[illegible: 1 letter]77. which not withſtanding he would not do, but patiently abiding the pain, continued in the Lords quarrel unremoveable. See the like of Roſe Allen, Act. and Mon. 1820.

As though ſome ſtrange thing] Fore-caſt afflictions, which being fore-ſeen come no whit the ſooner, but far the eaſier: It is a labour well loſt, if they come not, well ſpent if they do; whereas coming upon the ſudden, they finde weak mindes ſecure, make them miſerable, leave them deſperate. Biſhop Latimer ever affirmed, that the preaching of the Goſpel wovld coſt him his life, to the which he no leſſe chearfully prepared himſelf, then certainly was perſwaded, that Winchester was kept in the Tower for the ſame purpoſe; and the event did too truly prove the ſame. Being ſent for to London by a purſuivant, and coming thorow Smith field, he merrily ſaid,Act and Mon, fol 1579. That Smithfield had long groaned for him. To the Leiutenant of the Tower he ſaid, You look I think, that I ſhould burn; but except you let me have ſome fire I am like to deceive your expectation: for I am like here to ſtarve for cold.

Verſe 13. But rejoyce] As the Apoſtles did, Act. 5.41. See the Note there.

With exceeding joy] Gr. Dancing a galliard, Leaping Levalto's, [non-Latin text not transcribed]. lifting up your heads, becauſe your redemption draweth nigh. Vincentius laughing at his tormentours, ſaid, that death and tortures were to Chriſtians, Jocularia & ludicra, matters of ſport and paſtime;Luther. and walking upon hot-burning coals, he boaſted that he walked upon roſes: Other Martyrs ſaid, that they felt no more pain in the fire, then if they lay upon a bed of down. Conſtantine embraced Paphnutius, and kiſſed his loſt eye: So will Chriſt deal at laſt day by his ſuffering ſervants.

Verſe 14 Happy are ye] See the Note on Mat. 5.11, 12. The word ſignifies, [non-Latin text not transcribed]. Ye are out of harms-way, out of the reach of danger.

Resteth upon you] With great delight and content. [non-Latin text not transcribed] How ſtrangely were the holy Martyrs ſpiritualized and elevated, carried out of themſelves, and beyond themſelves, as were eaſie to inſtance?

Verſe 15. As a buſie-body] Gr. A biſhop in another mans Dioceſſe, a pragmaticall perſon that meddleth with other mens matters, without call or commendation.

Verſe 16. Suffer as a Chriſtian] Under the Emperour Antoninus the Philoſopher, there fell out a very bitter ſtorm of perſecution in France, which ſwallowed up ſundry Martyrs,Bucholc. as Maturus, Pothenus, Attalus and Blandina: which good woman in the midſt of all her ſufferings, oft cried out, Chriſtiana ſum, I am a Chriſtian. By which word ſhe gathered new ſtrength, and became more then a Conquereſſe. So Sabina, another glorious Roman Martyr, crying out when ſhe was in priſon,Iob. Manl. and being asked by the Jailour, how ſhe would endure the fire next day, that made now ſo much ado in her travel? Very well ſaid ſhe, I doubt not: for now I ſuffer as a ſinner, but then I ſhall ſuffer as a Chriſtian.

Verſe 17. Judgement must begin] The mortality at Corinth began at the believers, 1 Cor. 11.30. infidels ſcaped ſcot-free. Gods cup is firſt ſent to Jeruſalem. There was bread in Moab, when there was none in Iſrael, Ruth 1.1. The ſtormy ſhowr lighteth firſt on the high-hils: and having waſhed them, ſettleth with all the filth in the valleys.

Verſe 18. Scarcely be ſaved] Hard and ſcarce: not at all from outward miſeries (whereof he is ſure to have his back-burden) and not without ſomewhat adoe from hell-torments. The wiſe Virgins had no oil to ſpare: the twelve Trib s ſerved God inſtantly and conſtantly day and night, and all little enough, Act. 26.7.

Where ſhall the ungodly, &c.] Surely no where: not before Saints and Angels, for holineſſe is their trade. Not before God, for he is of more pure eyes, &c. Not before Chriſt: for he ſhall come in flaming fire rendering vengeance. Not in heaven, for its an undefiled inheritance, &c.

Verſe 19. Commit the keeping] As a precious depoſitum. So did our Saviour both in his life time, Pet. 2.23. and at his death, Luk. 23 46.

As unto a faithfull] Who will rather unmake all,Pſal. 114.8. then we ſhall miſcarry.

Forasmuch then as Christ hath suffered for us in the flesh. Since he as a man has died for us. 1Pet 3:18. The design was to set the suffering Redeemer before them as an example in their trials.

Arm yourselves likewise with the same mind. That is, evidently, the same mind that he evinced--a readiness to suffer in the cause of religion, a readiness to die as he had done. This readiness to suffer and die, the apostle speaks of as armour, and having this is represented as being armed. Armour is put on for offensive or defensive purposes in war; and the idea of the apostle here is, that that state of mind when we are ready to meet with persecution and trial, and when we are ready to die, will answer the purpose of armour in engaging in the conflicts and strifes which pertain to us as Christians, and especially in meeting with persecutions and trials. We are to put on the same fortitude which the Lord Jesus had, and this will be the best defence against our foes, and the best security of victory.

For he that hath suffered in the flesh hath ceased from sin. Comp. Rom 6:7. To "suffer in the flesh" is to die. The expression here has a proverbial aspect, and seems to have meant something like this: "when a man is dead, he will sin no more;" referring of course to the present life. So if a Christian becomes dead in a moral sense--dead to this world, dead by being crucified with Christ (Gal 2:20)--he may be expected to cease from sin. The reasoning is based on the idea that there is such a union between Christ and the believer that his death on the cross secured the death of the believer to the world. Comp. 2Ti 2:11, Col 2:20, 3:3.

(*) "then" "Since then" (a) "same mind" Php 2:5 (b) "he that" Rom 6:2,7

That he no longer should live. That is, he has become, through the death of Christ, dead to the world and to the former things which influenced him, in order that he should hereafter live not to the lusts of the flesh. 2Cor 5:15.

The rest of his time in the flesh. The remainder of the time that he is to continue in the flesh; that is, that he is to live on the earth.

To the lusts of men. Such lusts as men commonly live for and indulge in. Some of these are enumerated in the following verse.

But to the will of God. In such a manner as God commands. The object of redemption is to rescue us from being swayed by wicked lusts, and to bring us to be conformed wholly to the will of God.

(c) "he no longer" 2Cor 5:15

For the time past of our life may suffice us. "We have spent sufficient time in indulging ourselves, and following our wicked propensities, and we should hereafter live in a different manner." This does not mean that it was ever proper thus to live, but that, as we would say, "we have had enough of these things; we have tried them; there is no reason why we should indulge in them any more." An expression quite similar to this occurs in Horace--Lusisti satis, edisti satis, atque bibisti. Ternpus abire tibi est, etc.--Epis, ii. 213.

To have wrought the will of the Gentiles. This does not mean to be subservient to their will, but to have done what they willed to do; that is, to live as they did. That the Gentiles or heathen lived in the manner immediately specified, Rom 1:21, seq.

When we walked in lasciviousness. When we lived in the indulgence of corrupt passions--the word walk being often used in the Scriptures to denote the manner of life. On the word lasciviousness, Rom 13:13. The apostle says we, not as meaning that he himself had been addicted to these vices, but as speaking of those who were Christians in general. It is common to say that we lived so and so, when speaking of a collection of persons, without meaning that each one was guilty of all the practices enumerated. 1Thes 4:17, for a similar use of the word we. The use of the word we in this place would show that the apostle did not mean to set himself up as better than they were, but was willing to be identified with them.

Lusts. The indulgence of unlawful desires. Rom 1:24.

Excess of wine. The word here used (οινοφλυγια) occurs nowhere else in the New Testament. It properly means overflowing of wine, (οινος), wine, and φλυω, to overflow; then wine-drinking; drunkenness. That this was a common vice need not be proved. Multitudes of those who became Christians had been drunkards, for intemperance abounded in all the heathen world. Comp. 1Cor 6:9-11. It should not be inferred here from the English translation, "excess of wine," that wine is improper only when used to excess, or that the moderate use of wine is proper. Whatever may be true on that point, nothing, can be determined in regard to it from the use of this word. The apostle had his eye on one thing--on such a use of wine as led to intoxication; such as they had indulged in before their conversion. About the impropriety of that, there could be no doubt. Whether any use of wine, by Christians or other persons, was lawful, was another question. It should be added, moreover, that the phrase "excess of wine" does not precisely convey the meaning of the original. The word excess would naturally imply something more than was needful; or something beyond the proper limit or measure; but no such idea is in the original word. That refers merely to the abundance of wine, without any reference to the inquiry whether there was more than was proper or not. Tindal renders it, somewhat better, drunkenness. So Luther, Trunkenheit.

Revellings, Rendered rioting in Rom 13:13. Rom 13:13. The Greek word (κωμος) occurs only here, and in Rom 13:13, and Gal 5:21. It means feasting, revel; "a carousing or merry-making after supper, the guests often sallying into the streets, and going through the city with torches, music, and songs in honour of Bacchus," etc.--Robinson, Lex. The word would apply to all such noisy and boisterous processions now--scenes wholly inappropriate to the Christian.

Banquetings. The word here used (ποτος) occurs nowhere else in the New Testament. It means properly drinking; an act of drinking; then a drinking bout; drinking together. The thing forbidden by it is an assembling together for the purpose of drinking. There is nothing in this word referring to eating, or to banqueting, as the term is now commonly employed. The idea in the passage is, that it is improper for Christians to meet together for the purpose of drinking--as wine, toasts, etc. The prohibition would apply to all those assemblages where this is understood to be the main object. It would forbid, therefore, an attendance on all those celebrations in which drinking toasts is understood to be an essential part of the festivities, and all those where hilarity and joyfulness are sought to be produced by the intoxicating bowl. Such are not proper places for Christians.

And abominable idolatries. Literally, unlawful idolatries; that is, unlawful to the Jews, or forbidden by their laws. Then the expression is used in the sense of wicked, impious, since what is unlawful is impious and wrong. That the vices here referred to were practised by the heathen world is well known. Rom 1:26", seq. That many who became Christians were guilty of them before their conversion, is clear from this passage. The fact that they were thus converted shows the power of the gospel, and also that we should not despair in regard to those who are indulging in these vices now. They seem indeed almost to be hopeless, but we should remember that many who became Christians when the gospel was first preached, as well as since, were of this character. If they were reclaimed; if those who had been addicted to the gross and debasing vices referred to here, were brought into the kingdom of God, we should believe that those who are living in the same manner now may also be recovered. From the statement made in this verse, that "the time past of our lives may suffice to have wrought the will of the Gentiles," we may remark that the same may be said by all Christians of themselves; the same thing is true of all who are living in sin.

(1.) It is true of all who are Christians, and they feel it, that they lived long enough in sin.

(a) They made a fair trial--many of them with ample opportunities; with abundant wealth; with all that the fashionable world can furnish; with all that can be derived from low and gross indulgences. Many who are now Christians had opportunities of living in splendour and ease; many moved in gay and brilliant circles; many occupied stations of influence, or had brilliant prospects of distinction; many gave indulgence to gross propensities; many were the companions of the vile and the abandoned. Those who are now Christians, take the church at large, have had ample opportunity of making the fullest trial of what sin and the world can furnish.

(b.) They all feel that the past is enough for this manner of living. It is "sufficient" to satisfy them that the world cannot furnish what the soul demands. They need a better portion; and they can now see that there is no reason why they should desire to continue the experiment in regard to what the world can furnish. On that unwise and wicked experiment they have expended time enough; and satisfied with that, they desire to return to it no more.

(2.) The same thing is true of the wicked--of all who are living for the world. The time past should be regarded as sufficient to make an experiment in sinful indulgences; for

(a.) the experiment has been made by millions before them, and has always failed; and they can hope to find in sin only what has always been found--disappointment, mortification, and despair.

(b.) They have made a sufficient experiment. They have never found in those indulgences what they flattered themselves they would find, and they have seen enough to satisfy them that what the immortal soul needs can never be obtained there.

(c.) They have spent sufficient time in this hopeless experiment. Life is short. Man has no time to waste. He may soon die-- and at whatever period of life any one may be who is living in sin, we may say to him the he has already thrown away enough of probation in a fruitless attempt to find happiness where it can never be found. For any purpose whatever for which any one could ever suppose it to be desirable to live in sin, the past should suffice. But why should it ever be deemed desirable at all? The fruits of sin are always disappointment, tears, death, despair.

(d) "time past" 1Cor 6:11, Tit 3:3

Wherein they think it strange. In respect to which vices, they who were once your partners and accomplices now think it strange that you no longer unite with them. They do not understand the reasons why you have left them. They regard you as abandoning a course of life which has much to attract and to make life merry, for a severe and gloomy superstition. This is a true account of the feelings which the people of the world have when their companions and friends leave them and become Christians. It is to them a strange and unaccountable thing, that they give up the pleasures of the world for a course of life which to them seems to promise anything but happiness. Even the kindred of the Saviour regarded him as "beside himself," (Mk 3:21,) and Festus supposed that Paul was mad, Acts 26:24. There is almost nothing which the people of the world so little comprehend as the reasons which influence those with ample means of worldly enjoyment to leave the circles of gaiety and vanity, and to give themselves to the serious employments of religion. The epithets of fool, enthusiast, fanatic, are terms which frequently occur to the heart to denote this, if they are not always allowed to escape from the lips. The reasons why they esteem this so strange, are something like the following:

(1.) They do not appreciate the motives which influence those who leave them. They feel that it is proper to enjoy the world, and to make life cheerful, and they do not understand what it is to act under a deep sense of responsibility to God, and with reference to eternity. They live for themselves. They seek happiness as the end and aim of life. They have never been accustomed to direct the mind onward to another world, and to the account which they must soon render at the bar of God. Unaccustomed to act from any higher motives than those which pertain to the present world, they cannot appreciate the conduct of those who begin to live and act for eternity.

(2.) They do not, yet see the guilt and folly of sinful pleasures. They are not convinced of the deep sinfulness of the human soul, and they to think it strange that others should abandon a course of life which seems them so innocent. They do not see why those who have been so long accustomed to these indulgences should have changed their opinions, and why they now regard those things as sinful which they once considered to be harmless.

(3.) They do not see the force of the argument for religion. Not having the views of the unspeakable importance of religious truth and duty which Christians now have, they wonder that they should break off from the course of life which they formerly pursued, and separate from the mass of their fellow-men. Hence they sometimes regard the conduct of Christians as amiable weakness; sometimes as superstition; sometimes as sheer folly; sometimes as madness; and sometimes as sourness and misanthropy. In all respects they esteem it strange. "Lions and beasts of savage name Put on the nature of the lamb, While the wide world esteems it strange, Gaze, and admire, and hate the change."

That ye run not with them. There may be an allusion here to the well-known orgies of Bacchus, in which his votaries ran as if excited by the furies, and were urged on as if transported with madness. See Ovid, Metam. iii. 529, thus translated by Addison:

"For now, through prostrate Greece, young Bacchus rode, Whilst howling matrons celebrate the god; All ranks and sexes to his or orgies ran, To mingle in the pomp and fill the train." The language, however, will well describe revels of any sort, and at any period of the world.

To the same excess of riot. The word rendered excess (αναχυσις) means, properly, a pouring out, an affusion; and the idea here is, that all the sources and forms of riot and disorder were poured out together. There was no withholding, no restraint. The most unlimited indulgence was given to the passions. This was the case in the disorder referred to among the ancients, as it is the case now in scenes of midnight revelry. On the meaning of the word riot, Eph 5:18, Tit 1:6.

Speaking evil of you. Gr., blasphemy. Mt 9:3. The meaning here is, that they used harsh and reproachful epithets of those who would not unite with them in their revelry. They called them fools, fanatics, hypocrites, etc. The idea is not that they blasphemed God, or that they charged Christians with crime, but that they used language fitted to injure the feelings, the character, the reputation of those who would no longer unite with them in the ways of vice and folly.

(a) "evil" Acts 13:45

Who shall give account. That is, they shall not do this with impunity. They are guilty in this of a great wrong, and they must answer for it to God.

That is ready to judge. That is, "who is prepared to judge"-- τωετοιμωςεχοντι. See the phrase used in Acts 21:13: "I am ready not to be bound only, but also to die at Jerusalem." 2Cor 12:14 "The third time I am ready to come to you." Compare the word ready--ετοιμος in Mt 22:4,8, 24:44, 25:10, Lk 12:40, 22:33, 1Pet 1:5. The meaning is, not that he was about to do it, or that the day of judgment was near at hand--whatever the apostle may have supposed to be true on that point--but that he was prepared for it; all the arrangements were made with reference to it; there was nothing to hinder it.

To judge the quick and the dead. The living and the dead; that is, those who shall be alive when he comes, and those in their graves. This is a common phrase to denote all who shall be brought before the bar of God for judgment. Acts 10:42. 1Thes 4:16; 1Thes 4:17; 2Ti 4:1. The meaning in this connexion seems to be, that they should bear their trials and the opposition which they would meet with patiently, not feeling that they were forgotten, nor attempting to avenge themselves; for the Lord would vindicate then when he should come to judgment, and call those who had injured them to an account for all the wrongs which they had done to the children of God.

(*) "quick" "Living"

For, for this cause. The expression, "For, for this cause," refers to an end to be reached, or an object to be gained, or a reason why anything referred to is done. The end or reason why the thing referred to here, to wit, that "the gospel was preached to the dead," was done, is stated in the subsequent part of the verse to have been "that they might be judged," etc. It was with reference to this, or in order that this might be, that the gospel was preached to them.

Was the gospel preached also to them that are dead. Many, as Doddridge, Whitby, and others, understand this of those who are spiritually dead, that is, the Gentile, and suppose that the object for which this was done was that "they might be brought to such a state of life as their carnal neighbours will look upon as a kind of condemnation and death." --Doddridge. Others have suppose that it refers to those who had suffered martyrdom in the cause of Christianity; others, that it refers to the sinners of the old world, (Saurin.) expressing a hope that some of them might be saved; and others, that it means that the Saviour went down and preached to those who are dead, in accordance with one of the interpretations given of 1Pet 3:19. It seems to me that the most natural and obvious interpretation is to refer it to those who were then dead, to whom the gospel had been preached when living, and who had become true Christians. This is the interpretation proposed by Wetstein, Rosenmuller, Bloomfield, and others. In support of this, it may be said,

(1.) that this is the natural and obvious meaning of the word dead, which should be understood literally, unless there is some good reason in the connexion for departing from the common meaning of the word.

(2.) The apostle had just used the word in that sense in the previous verse.

(3.) This will suit the connexion, and accord with the design of the apostle. He was addressing those who were suffering persecution. It was natural, in such a connexion, to refer to those who had died in the faith, and to show, for their encouragement, that though they had been put to death, yet they still lived to God. He therefore says, that the design in publishing the gospel to them was, that though they might be judged by men in the usual manner, and put to death, yet that in respect to their higher and nobler nature, the spirit, they might live unto God. It was not uncommon nor unnatural for the apostles, in writing to those who were suffering persecution, to refer and example an argument for fidelity and perseverance. Compare 1Thes 4:13, Rev 14:13.

That they might be judged according to men in the flesh. That is, so far as men are concerned, (καταανθρωπους), or in respect to the treatment which they received from men in the flesh, they were judged and condemned; in respect to God, and the treatment which they received from him, καταθεον, they would live in spirit. Men judged them severely, and put them to death for their religion; God gave them life, and saved them. By the one they were condemned in the flesh--so far as pain, and sorrow, and death could be inflicted on the body; by the other they were made to live in the spirit--to be his, to live with him. The word judged her, I supposed, therefore, to refer to a sentence passed on them for their religion, consigning them to death for it. There is a particle in the original--μεν indeed--which has not been retained in the common translation, but which is quite important to the sense: "that they might indeed be judged in the flesh, but live," etc. The direct object or design of preaching the gospel to them was not that they might be condemned and put to death by man, but this was indeed or in fact one of the results in the way to a higher object.

But live according to God. In respect to God, or so far as he was concerned. By him they would not be condemned. By him they would be made to live--to have the true life. The gospel was preached to them in order that so far as God was concerned, so far as their relation to him was concerned, so far as he would deal with them, they might live. The word live here seems to refer to the whole life that was the consequence of their being brought under the power of the gospel;

(a.) that they might have spiritual life imparted to them;

(b.) that they might live a life of holiness in this world;

(c.) that they might live hereafter in the world to come. In one respect, and so far as men were concerned, their embracing the gospel was followed by death; in another respect, and so far as God was concerned, it was followed by life. The value and permanence of the latter, as contrasted with the former, seems to have been the thought in the mind of the apostle in encouraging those to whom he wrote to exercise patience in their trials, and to show fidelity in the service of their Master.

In the spirit. In their souls, as contrasted with their body. In respect to that--to the flesh--they were put to death; in respect to their souls--their higher natures--they were made truly to live. The argument, then, in this verse is, that in the trials which we endure on account of religion, we should remember the example of those who have suffered for it, and should remember why the gospel was preached to them. It was in a subordinate sense, indeed, that they might glorify God by a martyr's death; but in a higher sense, that in this world and the next they might truly live. The flesh might suffer in consequence of their embracing the gospel that was preached to them, but the soul would live. Animated by their example, we should be willing to suffer in the flesh, if we may for ever live with God.

(+) "cause" "end" (a) "judged" Mt 24:9 (b) "live according" Rev 14:13

But the end of an things is at hand. This declaration is also evidently designed to support and encourage them in their trials, and to excite them to lead a holy life, by the assurance that the end of all things was drawing nigh. The phrase, "the end of all things," would naturally refer to the end of the world; the winding up of human affairs. It is not absolutely certain, however, that the apostle used it here in this sense. It might mean that so far as they were concerned, or in respect to them, the end of all things drew near. Death is to each one the end of all things here below: the end of his plans and of his interest in all that pertains to sublunary affairs. Even if the phrase did originally and properly refer to the end of the world, it is probable that it would soon come to denote the end of life in relation to the affairs of each individual; since, if it was believed that the end of the world was near, it must consequently be believed that the termination of the earthly career of each one also drew near to a close. It is possible that the latter signification may have come ultimately to predominate, and that Peter may have used it in this sense without referring to the other. Comp. 2Pet 3:8, seq., for his views on this subject. Rom 13:11, Rom 13:12. The word rendered "is at hand," (ηγγικε,) may refer either to proximity of place or time, and it always denotes that the place or the time referred to was not far off. In the former sense, as referring to nearness of place, see Mt 21:1, Mk 11:1; Lk 7:12, 15:25, 18:35,40, 19:29,37,41, 24:46, Acts 9:3, 10:9, 21:33; in the latter sense, as referring to time as being near, see Mt 3:2; Mt 4:17, 10:7, 21:34, 26:45, Mk 1:16, Lk 21:20,28, Acts 7:17, Rom 13:12; Heb 10:25, 1Pet 4:7. The idea as applied to time, or to an approaching event, is undoubtedly that it is close by; it is not far off; it will soon occur. If this refers to the end of the world, it would mean that it was soon to occur; if to death, that this was an event which could not be far distant--perhaps an event that was to be hastened by their trials. The fact that it is such language as we now naturally address to men, saying that in respect to them "the end of all things is at hand," shows that it cannot be demonstrated that Peter did not use it in the same sense, and consequently that it cannot be proved that he meant to teach that the end of the world was then soon to occur.

Be ye therefore sober. Serious; thoughtful; considerate. Let a fact of so much importance make a solemn impression on your mind, and preserve you from frivolity, levity, and vanity. See the word explained 1Timm 3:2.

And watch unto prayer. Be looking out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Comp. Mt 26:39,41. The word rendered watch, means to be sober, temperate, abstinent, especially in respect to wine; then watchful, circumspect. The important truth, then, taught by this passage is, that the near approach of the end of all things should make us serious and prayerful.

I. The end may be regarded as approaching. This is true

(1.) of all things; of the winding up of the affairs of this world. It is constantly drawing nearer and nearer, and no one can tell how soon it will occur. The period is wisely hidden from the knowledge of all men, Mt 24:36, Acts 1:7, among other reasons, in order that we may be always ready, No man can tell certainly at what time it will come; no man can demonstrate that it may not come at any moment. Everywhere in the Scriptures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of men shall be slumbering in false security, Mt 24:37-39,42,43, 1Thes 5:2; Lk 21:34.

(2.) It is near in relation to each one of us. The day of our death cannot be far distant; it may be very near. The very next thing that we may have to do, may be to lie down and die.

II. It is proper that such a nearness of the end of all things should lead us to be serious, and to pray.

(1.) To be serious; for

(a.) the end of all things, regard to us, is a most important event. It closes our probation. It fixes our character. It seals up our destiny. It makes all ever onward in character and doom unchangeable.

(b.) We are so made as to be serious in view of such events. God has so constituted the mind, that when we lose property, health, or friends; when we look into a grave, or are beset with dangers; when we are in the room of the dying or the dead, we are serious and thoughtful. It is unnatural not to be so. Levity and frivolity on such occasions are as contrary to all the finer and better feelings of our nature as they are to the precepts of the Bible.

(c) There are advantages in seriousness of mind. It enables us to take better views of things, Eccl 7:2,3. A calm, sober, sedate mind is the best for a contemplation of truth, and for looking at things as they are.

(2.) To be watchful unto prayer.

(a.) Men naturally pray when they suppose that the end of all things is coming. An earthquake induces them to pray. An eclipse, or any other supposed prodigy, leads men to pray if they suppose the end of the world is drawing near. A ship-wreck, or any other sudden danger, leads them to pray, Ps 107:28. So men often pray in sickness who have never prayed in days of health.

(b.) It is proper to do it. Death is an important event, and in anticipation of such an event we should pray. Who can help us then but God? Who can conduct us through the dark valley but he? Who can save us amidst the wrecks and ruins of the universe but he? Who can dissipate our fears, and make us calm amidst the convulsions of dissolving nature, but God? As that event, therefore, may come upon us at any hour, it should lead us to constant prayer; and the more so because, when it comes, we may be in no state of mind to pray. The posture in which we should feel that it would be most appropriate that the messenger of death should find us, would be that of prayer.

(c) "end" Jas 5:8,9 (d) "watch" Lk 21:36

And above all things. More than all things else.

Have fervent charity among yourselves. Warm, ardent love towards each other. On the nature of charity, 1Cor 13:1. The word rendered fervent, means properly extended; then intent, earnest, fervent.

For charity shall cover the multitude of sins. Love to another shall so cover or hide a great many imperfections in him, that you will not notice them. This passage is quoted from Prov 10:12: "Love covereth all sins." For the truth of it we have only to appeal to the experience of every one.

(a.) True love to another makes us kind to his imperfections, charitable towards his faults, and often blind even to the existence of faults. We would not see the imperfections of those whom we love; and our attachment for what we esteem their real excellencies, makes us insensible to their errors.

(b.) If we love them we are ready to cover over their faults, even those which we may see in them. Of love the Christian poet says--- "Tis gentle, delicate, and kind. To faults compassionate or blind." The passage before us is not the same in signification as that in Jas 5:20, "He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." Jas 5:20. That passage means, that by the conversion of another the sins of him who is converted shall be covered over, or not brought to judgment for condemnation; that is, they shall be covered over so far as God is concerned---this passage means that, under the influence of love, the sins of another shall be covered over so far as we are concerned; that is, they shall be unobserved or forgiven. The language here used does not mean, as the Romanists maintain, that "charity shall procure us pardon for a multitude of sins;" for, besides that such a doctrine is contrary to the uniform teachings of the Scriptures elsewhere, it is a departure from the obvious meaning of the passage. The subject on which the apostle is treating is the advantage of love in our conduct towards others, and this he enforces by saying that it will make us kind to their imperfections, and lead us to overlook their faults. It is nowhere taught in the Scriptures that our "charity" to others will be an atonement or expiation for our own offences. If it could be so, the atonement made by Christ would have been unnecessary. Love, however, is of inestimable value in the treatment of others; and imperfect as we are, and liable to go astray, we all have occasion to cast ourselves on the charity of our brethren, and to avail ourselves much and often of that "love which covers over a multitude of sins."

(*) "charity" "love" (a) "charity" 1Cor 13:7 (1) "shall" "will"

Use hospitality one to another. On the duty of hospitality, Rom 12:13; Heb 13:2.

Without grudging. Greek, "without murmurs;" that is, without complaining of the hardship of doing it; of the time, and expense, and trouble required in doing it. The idea of grudging, in the common sense of that word--that is, of doing it unwillingly, or regretting the expense, and considering it as ill-bestowed, or as not producing an equivalent of any kind--is not exactly the idea here. It is that we are to do it without murmuring or complaining. It greatly enhances the value of hospitality, that it be done On our part with entire cheerfulness. One of the duties involved in it is to make a guest happy; and this can be done in no other way than by showing him that he is welcome.

(b) "hospitality" Heb 13:2,16 (+) "grudging" "murmuring"

As every man hath received the gift. The word rendered the gift, (χαρισμα,) in the Greek, without the article, means endowment of any kind, but especially that conferred by the Holy Spirit. Here it seems to refer to every kind of endowment by which we can do good to others; especially every kind of qualification furnished by religion by which we can help others. It does not refer here particularly to the ministry of the word--though it is applicable to that, and includes that--but to all the gifts and graces by which we can contribute to the welfare of others. All this is regarded as a gift, or charisma, of God. It is not owing to ourselves, but is to be traced to him. See the word explained 1Timm 4:14.

Even so minister the same one to another, in anything by which you can benefit another. Regard what you have and they have not as a gift bestowed upon you by God for the common good, and be ready to impart it as the wants of others require. The word minister here (διακονουντες) would refer to any kind of ministering, whether by counsel, by advice, by the supply of the wants of the poor, or by preaching. It has here no reference to any one of these exclusively; but means, that in whatever God has favoured us more than others, we should be ready to minister to their wants. See 2Ti 1:18; 2Cor 3:3, 8:19,20.

As good stewards. Regarding yourselves as the mere stewards of God; that is, as appointed by him to do this work for him, and intrusted by him with what is needful to benefit others. He intends to do them good, but he means to do it through your instrumentality, and has intrusted to you as a steward what he designed to confer on them. This is the true idea, in respect to any special endowments of talent, property, or grace, which we may have received from God. Comp. 1Cor 4:1,2, Lk 16:1,2,8.

Of the manifold grace of God. The grace or favour of God evinced in many ways, or by a variety of gifts. His favours are not confined to one single thing; as, for example, to talent for doing good by preaching; but are extended to a great many things by which we may do good to influence, property, reputation, wisdom, experience. All these are to be regarded as his gifts; all to be employed in doing good to others as we have opportunity.

(c) "received the gift" Rom 12:6-8 (d) "stewards" Lk 12:42

If any man speak. As a preacher, referring here particularly to the office of the ministry.

Let him speak as the oracles of God. As the oracles of God speak; to wit, in accordance with the truth which God has revealed, and with an impressive sense of the responsibility of delivering a message from him. The word rendered oracles, (λογια) means, properly, something spoken or uttered; then anything uttered by God--a Divine communication--a revelation, Rom 3:2; Heb 5:12. See the general duty here inculcated illustrated at length in Rom 12:6-8. The passage here has a strong resemblance to the one in Romans.

If any man minister. διακονει. This may refer either, so far as the word is concerned, to the office of a deacon, or to any service which one renders to another. See 1Pet 4:10. The word commonly refers to service in general; to attendance on another, or to aid rendered to another; to the distribution of alms, etc. It seems probable that the word here does not refer to the office of a deacon as such, because the peculiarity of that office was to take charge of the poor of the church, and of the funds provided for them, (Acts 6:2,3;) but the apostle here says that they to whom he referred should "minister as of the ability which God giveth," which seems to imply that it was rather to distribute what was their own, than what was committed to them by the church. The word may refer to any aid which we reader to others in the church, as distributing alms, attending on the sick, etc. Rom 12:7,8.

As of the ability which God giveth. In regard to property, talent, strength, influence, etc. This is the limit of all obligation, No one is bound to go beyond his ability; every one is required to come up to it. Comp. Mk 14:8, Lk 17:10.

That God in all things may be glorified. That he may be honoured; to wit, by our doing all the good we can to others, and thus showing the power of his religion. 1Cor 10:31.

Through Jesus Christ. That is, as the medium through whom all those holy influences come by which God is honoured.

To whom. That is, to God; for he is the main subject of the sentence. The apostle says that in all things lie is to be glorified by us, and then adds in this doxology that he is worthy to be thus honoured. Comp. Rev 1:6; 2Ti 4:18. Many, however, suppose that the reference here is to the Son of God. That it would be true of him, and appropriate, Rom 9:5.

(a) "all things" 1Cor 10:31 (b) "to whom" Rev 1:6

Beloved, think it not strange. Do not consider it as anything which you had no reason to expect; as anything which may not happen to others also.

Concerning the fiery trial which is to try you. Referring, doubtless, to some severe persecution which was then impending. We have not the means of determining precisely what this was. The word rendered fiery trial (πυρωσει) occurs only here and in Rev 18:9,18; in both of which latter places it is rendered burning. It means, properly, a being on fire, burning, conflagration; and then any severe trial. It cannot be demonstrated from this word that they were literally to suffer by fire, but it is clear that some heavy calamity was before them.

As though some strange thing happened unto you. Something unusual; something which did not occur to others.

(c) "fiery trial" 1Cor 3:13

But rejoice, inasmuch as ye are partakers of Christ's sufferings. That is, sufferings of the same kind that he endured, and inflicted for the same reasons. Comp. Col 1:24, Jas 1:2; Mt 5:12. The meaning here is, that they were to regard it as a matter of rejoicing that they were identified with Christ, even in suffering. See this sentiment illustrated at length Php 3:10.

That, when his glory shall be revealed. At the day of judgment. Mt 26:30. Ye may be glad also with exceeding joy. Being admitted to the rewards which he will then confer on his people. Comp. 1Thes 2:19. Every good man will have joy when, immediately at death, he is received into the presence of his Saviour; but his joy will be complete only when, in the presence of assembled worlds, he shall hear the sentence which shah confirm him in happiness for ever.

(d) "rejoice" Jas 1:2 (e) "when his glory" 2Ti 2:12

If ye be reproached for the name of Christ, happy are ye. That is, in his cause, or on his account. Mt 5:11. The sense of the word happy here is the same as blessed in Mt 5:3,4, etc. It means that they were to regard their condition or lot as a blessed one; not that they would find personal and positive enjoyment on being reproached and vilified. It would be a blessed condition, because it would be like that of their Saviour; would show that they were his friends; would be accompanied with rich spiritual influences in the present world; and would be followed by the rewards of heaven.

For the spirit of glory and of God resteth upon you. The glorious and Divine Spirit. There is no doubt that there is reference here to the Holy Spirit; and the meaning is, that they might expect that that Spirit would rest upon them, or abide with them, if they were persecuted for the cause of Christ. There may be some allusion here, in the language, to the fact that the Spirit of God descended and abode on the Saviour at his baptism, (Jn 1:33;) and, in like manner, they might hope to have the same Spirit resting on them. The essential idea is, that, if they were called to suffer in the cause of the Redeemer, they would not be left or forsaken. They might hope that God would impart his Spirit to them in proportion to their sufferings in behalf of religion, and that they would have augmented joy and peace. This is doubtless the case with those who suffer persecution, and this is the secret reason why they are so sustained in their trials. Their persecutions are made the reason of a much more copious effusion of the Spirit on their souls. The same principle applies, doubtless, to all the forms of trial which the children of God pass through; and in sickness, bereavement, loss of property, disappointment in their worldly plans, and death itself, they may hope that larger measures of the Spirit's influences will rest upon them. Hence it is often gain to the believer to suffer.

On their part. So far as they are concerned; or by them.

He is evil spoken of. That is, the Holy Spirit. They only blaspheme him, (Greek;) they reproach his sacred influences by their treatment of you and your religion.

But on your part he is glorified. By your manner of speaking of him, and by the honour done to him in the patience evinced in your trials, and in your purity of life.

(f) "If ye be" Mt 5:11

But let none of you suffer as a murderer. If you must be called to suffer, see that it be not for crime. Comp. 2Pet 3:14, 2Pet 3:17. They were to be careful that their sufferings were brought upon them only in consequence of their religion, and not because any crime could be laid to their charge. If even such charges were brought against them, there should be no pretext furnished for them by their lives.

As an evil doer. As a wicked man; or as guilty of injustice and wrong towards others.

Or as a busy-body in other men's matters. The Greek word here used (αλλοτριοεπισκοπος) occurs nowhere else in the New Testament. It means, properly, an inspector of strange things, or of the things of others. Professor Robinson (Lex.) supposes that the word may refer to one who is "a director of heathenism;" but the more obvious signification, and the one commonly adopted, is that which occurs in our translation --one who busies himself with what does not concern him; that is, one who pries into the affairs of another; who attempts to control or direct them as if they were his own. In respect to the vice here condemned, Php 2:4. Comp. 2Thes 3:11, and 1Timm 5:13.

(*) "busy-body" "busy-meddler"

Yet if any man suffer as a Christian. Because he is a Christian; if he is persecuted on account of his religion. This was often done, and they had reason to expect that it might occur in their own case. 2Pet 3:17. On the import of the word Christian, and the reasons why the name was given to the disciples of the Lord Jesus, Acts 11:26.

Let him not be ashamed.

(1.) Ashamed of religion so as to refuse to suffer on account of it.

(2.) Ashamed that he is despised and maltreated. He is to regard his religion as every way honourable, and all that fairly results from it in time and eternity as in every respect desire able. He is not to be ashamed to be called a Christian; he is not to be ashamed of the doctrines taught by his religion; he is not to be ashamed of the Saviour whom he professes to love; he is not to be ashamed of the society and fellowship of those who are true Christians, poor and despised though they may be; he is not to be ashamed to perform any of the duties demanded by his religion; he is not to be ashamed to have his name cast out, and himself subjected to reproach and scorn. A man should be ashamed only of that which is wrong. He should glory in that which is right, whatever may be the consequences to himself. Christians now, though not subjected to open persecution, are frequently reproached by the world on account of their religion; and though the rack may not be employed, and the fires of martyrdom are not enkindled, yet it is often true that one who is a believer is called to "suffer as a Christian." He may be reviled and despised. His views may be regarded as bigoted, narrow, severe. Opprobrious epithets, on account of his opinions, may be applied to him. His former friends and companions may leave him because he has become a Christian. A wicked father, or a gay and worldly mother, may oppose a child, or a husband may revile a wife, on account of their religion. In all these cases, the same spirit essentially is required which was enjoined on the early Christian martyrs. We are never to be ashamed of our religion, whatever results may follow from our attachment to it. Rom 1:16.

But let him glorify God on this behalf. Let him praise God that he is deemed not unworthy to suffer in such a cause. It is a matter of thankfulness

(1.) that they may have this evidence that they are true Christians;

(2.) that they may desire the advantages which may result from suffering as Christ did, and in his cause. Acts 5:41, where the sentiment here expressed is fully illustrated. Comp. Php 3:10; Col 1:24.

(+) "behalf" "On this account"

For the time is come. That is, this is now to be expected. There is reason to think that this trial will now occur, and there is a propriety that it should be made. Probably the apostle referred to some indications then apparent that this was about to take place.

That judgment must begin. The word judgment here (κριμα) seems to mean the severe trial which would determine character. It refers such calamities as would settle the question whether there was any religion, or would test the value of that which was professed. It was to "begin" at the house of God, or be applied to the church first, in order that the nature and worth of religion might be see. The reference is, doubtless, to some fearful calamity which would primarily fall on the "house of God;" that is, to some form of persecution which was to be let loose upon the church.

At the house of God. Benson, Bloomfield, and many others, suppose that this , refers to the Jews, and to the calamities that were to come around the temple and the holy city about to be destroyed. But the more obvious reference is to Christians, spoken of as the house or family Of God. There is probably in the language here an allusion to Eze 9:6 "Slay utterly old and young, both maids, and little children, and women; and begin at my sanctuary." Jer 25:29. But the language used here by the apostle does not denote literally the temple, or the Jews, but those who were in his time regarded as the people of God--Christians--the church. So the phrase () house of Jehovah is used to denote the family or people of God, Nu 12:7, Hoss 8:1. Comp. also 1Timm 3:15, 1Timm 3:15. The sense here is, therefore, that the series of calamities referred to were to commence with the church, or were to come first upon the people of God. Schoettgen here aptly quotes a passage from the writings of the Rabbins: "Punishments never come into the world unless the wicked are in it; but they do not begin, unless they commence first with the righteous."

And if it first begin at us, what shall the end be of them that obey not the gospel God? If God brings such trials upon us who have obeyed his gospel, what have we not reason to suppose he will bring upon those who are yet in their sins? And if we are selected first as the objects of this visitation, if there is that in us which requires such method of dealing, what are we to suppose will occur in the end with those who make no pretensions to religion, but are yet living in open transgression? The sentiment is, that if God deals thus strictly with his people; if there is that in them which makes the, visitations of his judgment proper on them, there is a certainty that they who are not his people, but who live in iniquity, will in the end be overwhelmed with the tokens of severer wrath. Their punishment hereafter will be certain; and who can tell what will be the measure of its severity? Every wicked man, when he sees the trials which God brings upon his own people, should tremble under the apprehension of the deeper calamity which will hereafter come upon himself. We may remark,

(1.) that the judgments which God brings upon his own people make it certain that the wicked will punished. If he does not spare his own people, why should he spare others?

(2.) The punishment of the wicked is merely delayed. It begins at the house, of God, Christians are tried, and are recalled from their wanderings, and are prepared by discipline for: the heavenly world. The punishment of the wicked is often delayed to a future world, and in this life they have almost uninterrupted prosperity, but in the end it will be certain. Ps 73:1, seq. The punishment will come in the end. It cannot be evaded. Sooner or later justice requires that the wicked should be visited with the expressions of Divine displeasure on account of sin, and in the future world there will be ample time for the infliction of all the punishment which they deserve.

(a) "begin" Isa 10:12, Jer 49:12, Eze 9:6

And if the righteous scarcely be saved. If they are saved with difficulty. The word here used (μολις) occurs in the following places: Acts 14:18, "scarce restrained they the people;" Acts 27:7, "and scarce were come over against Cnidus;" Acts 27:8, "and hardly passing it;" Acts 27:16, "we had much work to come by the boat"- literally, we were able with difficulty to get the boat; Rom 5:7, "scarcely for a righteous man will one die;" and in the passage before us. The word implies that there is some difficulty, or obstruction, so that the thing came very near not to happen, or so that there was much risk about it. Compare Lk 13:31. The apostle in this passage seems to have had his eye on a verse in Proverbs, (Prov 11:31,) and he has merely expanded and illustrated it: "Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner." By the question which he employs, he admits that the righteous are saved with difficulty, or that there are perils which jeopard their salvation, and which are of such a kind as to make it very near not to happen. They would indeed be saved, but it would be in such a manner as to show that the circumstances were such as to render it, to human appearances, doubtful and problematical. This peril may have arisen from many circumstances:

(a.) The difficulty of forming a plan of salvation, involving a degree of wisdom wholly beyond that of man, and of such a character that beforehand it would have been problematical and doubtful whether it could be. There was but one way in which it could be done. But what human wisdom could have devised that, or thought of it? There was but one being who could save. But who would have supposed that the Son of God would have been willing to become a man, and to die on a cross to do it? If he had been unwilling to come and die, the righteous could not have been saved.

(b.) The difficulty of bringing those who are saved to a willingness to accept of salvation. All were disposed alike to reject it; and there were many obstacles in the human heart, arising from pride, and selfishness, and unbelief, and the love of sin, which must be overcome before any would accept of the offer of mercy. There was but one agent who could overcome these things, and induce any of the race to embrace the gospel--the Holy Spirit. But who could have anticipated that the Spirit of God would have undertaken to renew and sanctify the polluted human heart? Yet, if he had failed, there could have been no salvation for any.

(c.) The difficulty of keeping them from falling away amidst the temptations and allurements of the world. Often it seems to be wholly doubtful whether those who have been converted will be kept to eternal life. They have so little religion; they yield so readily to temptation; they conform so much to the world; they have so little strength to bear up under trials, that it seems as if there was no power to preserve them and bring them to heaven. They are saved when they seemed almost ready to yield everything.

(d.) The difficulty of rescuing them from the power of the great enemy of souls. The adversary has vast power, and he means, if he can, to destroy those who are the children of God. Often they are in most imminent danger, and it seems to be a question of doubtful issue whether they will not be entirely overcome, and perish. It is no small matter to rescue a soul from the dominion of Satan, and to bring it to heaven, so that it shall be eternally safe. Through the internal struggles and the outward conflicts of life, it seems often a matter of doubt whether with all their effort they will be saved; and when they are saved, they will feel that they have been rescued from thousands of dangers, and that there has been many a time when they have stood on the very verge of ruin, and when, to human appearances, it was scarcely possible that they could be saved.

Where shall the ungodly and the sinner appear! What hope is there of their salvation? The meaning is, that they would certainly perish; and the doctrine in the passage is, that the fact that the righteous are saved with so much difficulty is proof that the wicked will not be saved at all. This follows, because

(a.) there is the same difficulty in their salvation which there was in the salvation of those who became righteous; the same difficulty arising from the love of sin, the hardness of the heart, and the arts and power of the adversary.

(b.) No one can be saved without effort, and in fact the righteous are saved only by constant and strenuous effort on their part. But the wicked make no effort for their own salvation. They make use of no means for it; they put forth no exertions to obtain it; they do not make it a part of their plan of life. How, then, can they be saved? But where will they appear? I answer,

(a.) they will appear somewhere. They will not cease to exist when they pass away from this world. Not one of them will be annihilated; and though they vanish from the earth, and will be seen here no more, yet they will make their appearance in some other part of the universe.

(b.) They will appear at the judgment-seat, as all others will, to receive their sentence according to the deeds done in the body. It follows from this,

(1.) that the wicked will certainly be destroyed. If the righteous are scarcely saved, how can they be?

(2.) That there will be a state of future punishment, for this refers to what is to occur in the future world.

(3.) That the punishment of the wicked will be eternal, for it is the opposite of what is meant by saved. The time will never come when it will be said that they are saved! But if so, their punishment must be eternal!

(b) "if the righteous" Jer 25:29, Lk 23:31

Wherefore, let them that suffer according to the will of God. That is, who endure the kind of sufferings that he, by his Providence, shall appoint. Comp. 1Pet 3:17, 4:15,16.

Commit the keeping of their souls to him. Since there is so much danger; since there is no one else that can keep them; and since he is a Being so faithful, let them commit all their interests to him. Comp. Ps 37:5. The word souls here (ψυχας) is equivalent to themselves. They were to leave everything in his hand, faithfully performing every duty, and not being anxious for the result.

In well doing. Constantly doing good, or seeking to perform every duty in a proper manner. Their business was always to do right; the result was to be left with God. A man who is engaged always in well-doing, may safely commit all his interest to God.

As unto a faithful Creator. God may be trusted, or confided in, in all his attributes, and in all the relations which he sustains as Creator, Redeemer, Moral Governor, and Judge. In these, and in all other respects, we may come before him with confidence, and put unwavering trust in him. As Creator particularly; as one who has brought us, and all creatures and things into being, we may be sure that he will be "faithful" to the design which he had in view. From that design he will never depart until it is fully accomplished. He abandons no purpose which he has formed, and we may be assured that he will faithfully pursue it to the end. As our Creator we may come to him, and look to him for his protection and care. He made us. He had a design in our creation. He so endowed us that we might live for ever, and so that we might honour and enjoy him. He did not create us that we might be miserable; nor does he wish that we should be. He formed us in such a way that, if we choose, we may be eternally happy. In that path in which he has appointed us to go, if we pursue it, we may be sure of his aid and protection. If we really aim to accomplish the purposes for which we were made, we may be certain that he will show himself to be a "faithful Creator;" one in whom we may always confide. And even though we have wandered from him, and have long forgotten why we were made, and have loved and served the creature more than the Creator, we may be sure, if we will return to him, that he will not forget the design for which he originally made us. As our Creator we may still confide in him. Redeemed by the blood of his Son, and renewed by his Spirit after the image of Him who created us, we may still go to him as our Creator, and may pray that even yet the high and noble ends for which we were made may be accomplished in us. Doing this, we shah find him as true to that purpose as though we had never sinned.

(a) "commit" Ps 37:5

These words may be considered, 1. As an inference drawn from what the apostle had asserted in the foregoing chapter, namely, That Christ Jesus suffered for our sins, the just for the unjust; 1Pe 3:18.

Now, says the apostle, forasmuch as Christ has thus suffered for us, first as our surety and representative, in a way of satisfaction;

secondly, as our pattern and example, in order to our imitation: let us arm ourselves with the same mind and resolution, to be conformed to him in his death, dying to sin as he died for sin: for he that hath crucified the flesh, and mortified his corrupt nature, in imitation of Christ's suffering in our flesh and nature, that man hath ceased from sin, that is, from living unto sin, or serving sin any longer, but spends the remainder of his life wholly according to God's will, not according to his own or other's lustful desires and inclinations.

2. These words may be considered as an argument to excite Christians to eschew evil and do good, which he had pressed upon them in the former chapter, from the example of Christ.

And the force of the argument lies thus: "All Christians should be armed with the same mind and resolution against sin, and for holiness, that Christ was. But Christ having suffered in the flesh for sin, and ceased from sin, lived in the Spirit unto God: therefore all Christians should wholly endeavour all they can to cease from sin, and live no more to the lusts of men, but to the will of God."

Observe here, 1. That this epistle was written and directed, not only to the Jewish natives, but to the Gentile proselytes and converts; this is evident from the apostle's putting them in mind that there was a time, namely, before their conversion, when they wrought the will of the Gentiles.

Observe, 2. The black and dismal sins which the Gentiles were guilty of, and wallowed in, before their conversion to Christianity, namely, all manner of sensuality, uncleanness, excess in drinking, reveling, banquetings and idolatries, joined with the rest of their abominations. Lord, how endearing our obligations, who were sinners of the Gentiles, for calling us out of this darkness (worse than Egyptian) into marvelous light by the gospel.

Observe, 3. The argument used to excite them to quit and abandon the fore-mentioned sins now in their converted state, which they had before indulged themselves in the practice of, in their heathen state: the time past may suffice to have wrought the will of the Gentiles; as if he had said, "Surely you have had enough, enough of sin, and too much, in your unregenerate state; your lusts have taken up too much of your lives, and had too much of your love."

Learn hence, That the true penitent, and sincere convert, is one that has had enough of sin, yea, more than than enough: one moment's service of sin is more service than we owe it: we can never serve Christ too long, and our lust too short a time.

Learn, 2. That this consideration, how long some of us served sin before conversion, should be a forcible argument to excite and quicken us unto greater measures and degrees of holiness in our regenerate and converted state.

Observe, 4. What usage such Christians must expect from the men of the world, who must come out from among them, and refuse to run any longer into the same excess of riot with them.

1. They think it strange; they admire and wonder at them, as we do at strangers that come out of another country.

And, 2. They speak evil of them, because they will not be as bad and as mad as themselves. They think it strange that you run not with them to the same excess of riot, speaking evil of you.

Learn hence, 1. That wicked men are excessively riotous, or that there is an excess of riot and sin, which wicked men upon all occasions run into.

Learn, 2. That such men wonder and think it very strange, that good men are not as excessively riotous as themselves.

3. That because they will not so run, therefore they speak evil of them.

Observe, lastly, The impartiality and severity of that account which the wicked men of the world must render to God, the universal Judge, for all their hard speeches which they have uttered against the righteous: Who shall give an account to him that is really to judge the quick and the dead.

Note here, 1. There must and shall be a day of account: there must be one, because there never yet was one; there shall be one, because God has made man an accountable creature: he can give, and therefore he shall give, an account of his actions; for he has a principle of reason to know what he does, and a liberty of choice to govern himself, and a rule to direct him what to choose, and what to refuse; and consequently the actions, proceeding from him, just and shall be accounted for by him.

Note, 2. That this account must be given to Christ, the supreme and universal Judge both of quick and dead; partly, as a fitting reward for his great humiliation and sufferings; and, partly, that the world may see what a great and excellent Person he was, who came to visit them in great humility; and partly, to give advantage to the future judgment, in that God has appointed a man for our judge, who is flesh of our flesh, and bone of our bone, one that is sensible of the follies, temptations, and infirmities, of mankind, and pities them, and will make favourable allowances for them; nay, one that is God as well as man, from whom we may expect all the goodness of a God, and all the tender compassion of a man, in their utmost perfection; so that no man need fear such a judge, who has not out-sinned the mercies of a God, and the tender compassions of a man: for if either God or man help us, we are safe in that day, when we shall give an account to him that is ready to judge the quick and the dead.

By the dead here, some understand the Gentile world, dead in trespasses and sins, to whom the gospel was preached when they were thus spiritually dead and buried in sensuality, that they might judge and condemn, oppose and strive against, mortify and subdue, those sensual desires and carnal appetites which they indulge, whilst they lived as natural men, without the knowledge of God's will, and the assistance of his grace and Spirit: others do understand the words of such as are naturally dead, that the gospel was preached to them who were long since dead, even our forefathers, that lived and died before Christ's coming, and that they had the gospel preached to them, while they were alive, that so they might mortify all their sinful lusts and corrupt affections, and live new lives, according to the direction and command of God in his holy word.

Learn hence, That the condition of men now living, and of those that lived heretofore in all ages, is one and the same, having the same gospel for substance preached to them, and accordingly the same duties of mortification and holiness required of them.

These words are brought by our apostle as a fresh argument to persuade the Christian Jews to the practice of sincere holiness: the end of all things, that is, of the Jewish state and polity, their city, their temple, and worship, is at hand, the fatal destruction of Jerusalem is now very near, therefore be ye sober and temperate in all things; watch, that the day of visitation overtake you not unawares, and pray for the averting of God's wrath, and that ye be not overwhelmed in it.

Learn hence, That sobriety, watchfulness, and prayer, are very requisite and needful qualifications to prepare and fit persons for every coming and appearance of Christ to judgment; be it his particular coming to some, or his universal coming to all, at the end of the world.

The next grace and virtue exhorted to, is that of charity, or mutual love amongst themselves: and observe with what special care and particular regard it is recommended to us, above all things; and note also the intense degree of it, it must not barely, be charity, but fervent charity; Above all things have fervent charity among yourselves.

Learn, That Christians ought to take care, above all things, that their love to one another be sincere and fervent.

But how may it be known to be such?

Ans. If it be active and operative; if we love not in word or in tongue, but in deed and in truth; if it be not weakened by time; if it be not hindered by remoteness of place; if it be a sympathizing and compassionate love, a forbearing and forgiving love; then have we fervent charity among ourselves.

Observe next, The argument or reason to enforce the duty; for charity shall cover the multitude of sins. This may be understood two ways:

1. With respect to ourselves: charity, or true love to our brother, will cause us not strictly to take notice of, but silently to overlook and pass by, the faults and failings of others towards and against ourselves.

2. It will cover the sins of others from the eye of the world, and keep us from blazing abroad the infirmities of others, to their prejudice and disgrace: it is both unwarrantable and unsafe to cover the sins of others, either by flattery or falsehood; but to cover a sin by charity, to conceal it from public notice, is a great piece of Christian duty, unless when the concealing of it will do apparent mischief: love looks upon great wrongs as small, and small wrongs as none at all. He must have no friends that will have a friend with no fault, Hatred stirreth up strife, but love covereth all sins. Prov 10:12

As a principal act and eminent exercise of charity, the apostle advises to use hospitality to their poor brethern, without grudging or murmuring at the charge: hospitality is a necessary, a commendable, and a commanded, duty; St. Paul requires, that we be given to hospitality. Rom 12:13

Observe farther, the apostle doth not barely say, use hospitality, but use it one to another: it is a mutual duty; whence it appears, that though hospitality towards the poor be a commanded duty, yet hospitality among the rich is no sin, but a duty likewise, to give reciprocal entertainments; for though our Saviour says, Luke 14:12. When thou makest a dinner, or a supper, call not thy friends and rich neighbours; the prohibition is not absolute, he doth not forbid the inviting of the rich, but chargeth us not to forget the poor: we may treat both, if we have enough for both; but if not, what we have to spare must be for them that have nothing, not for them that have enough already, for we must prefer works of pious charity before acts of civil courtesy: Use hospitality one to another without grudging.

His next exhortation is, That they endeavour rightly to employ, and wisely to improve, their spiritual gifts, (as well as their temporal, mentioned in the foregoing verse,) which they had received for the good and benefit of others in their respective places in the church, looking upon themselves not as proprietors, but as stewards, of the various gifts bestowed upon them by the free favour of God, and which they must give an impartial account.

Learn hence, 1. That several men have their several gifts, as it pleaseth the gift-giving Spirit to give unto them: As every man has received the gift.

Learn, 2. That gifts are given for the benefit of others, we are to minister one to another, that is, to improve our gifts to the mutual edification of each other.

Learn, 3. That such as look upon themselves as stewards of the manifold gifts of God, will wisely improve them for his glory, and the good of others, the great ends for which he has conferred them.

If any man speak, that is, 1. As a public minister or teacher, let him speak as he is instructed from the oracles of God.

Or, 2. If he speaks as a private Christian, let his discourses be grave and serious, for mutual edification, especially when he speaks of divine things: speech is a noble and advantageous benefit to man, by which he excels the whole creation; our tongue is our glory, the instrument of our Creator's praise; and there is no subject so sublime and honourable for the tongue of man to be employed about, as the word and oracles of God; but then we must never mention them but with reverence.

Woe be to those men that bring forth scripture in their discourse, as the Philistines brought forth Samson, only to make them sport, rendering it the theme of their giddy mirth and profane drollery; but these men ere long will find Almighty God in earnest, though they be in jest; such men forget this injunction of the apostle's, If any man speak, let him speak as the oracles of God.

--If any man minister,-- To supply the necessities of others, either as a deacon, whose office it then was to take care of the poor, or as a private Christian, by charitable contribution, let him perform that duty readily and cheerfully, according to the ability God hath given him.

Where observe, That he that with his wealth ministereth to the necessities of others, if he doth it not according to the ability which God has given him, his charity is not acceptable in God's account; not acceptable to God, because not proportionable to what he has received from God: the reason of this injunction is added in the next words, That God in all things may be glorified through Jesus Christ;-- in whose strength these gifts are rightly employed, and by whose merits and intercession our intention to glorify God by them is accepted. To whom, that is, to which Jesus, as to God blessed for evermore, be all honour and dominion everlastingly ascribed. Amen.

Observe here, 1. The metaphor which the apostle uses to set forth the Christian's afflictions and persecutions by; he calls them fiery trials: burnings, because very painful and afflictive, very grievous and burdensome to sense, and also because men are tried by them as metals are by fire.

Observe, 2. The warning given by the apostle to all Christians, not to think it strange concerning these fiery trials; that is, not to look upon them as unusual things, but to expect them, and prepare for them; for unexpected trials fall upon the soul in their full weight, and suddenly overthrow it: what we fear, for that we prepare; but when trials come, and we never looked and prepared for them, they strike us to the heart, because not armed to receive the blow.

Observe, 3. The gracious end that God has in the afflictions and persecutions which fall upon his people: they are to try them, not to consume them; to try their graces, and destroy their corruptions, to give them opportunity to make proof of the truth of their faith, sincerity, and constancy.

Observe, 4. The high honour which God puts upon his suffering saints and servants: they are said to be partakers of Christ's sufferings, because they suffer for him, and he suffers with them, and in them, and also because he suffered the same things before them, and much worse things for them.

Observe lastly, The duty which God expects and requires from them who suffer these fiery persecutions for the sake of his Son; and that is, to rejoice and be exceeding glad.

From the whole learn, 1. That no afflictions of persecutions should seem new or strange things to sincere Christians.

2. That the end and use of all afflictions, is the trial and improvement of the Christian's graces.

3. That believers in suffering afflictions and persecutions, are partakers of Christ's sufferings; he suffers in them, and they are made comformable to him by them.

4. That it is the will of God, that such as suffer for him should not only be meek and patient, but be joyous and cheerful.

5. That at the great day when Christ's glory shall be revealed, then especially will the suffering saints rejoice and be glad with exceeding joy, when they shall see their dear Redeemer coming in the clouds, with an human body, shining brighter than ten thousand suns; a body which still retains the marks of his sufferings, and the tokens of his love.

O joyful day of Christ's appearing, when this royal bridegroom shall take his suffering spouse the church by the hand, and present her to his Father, own his in the presence of men and angels, bestow a kingdom upon them, that they may be with him where he is, eternally to behold his glory, to feed upon an happiness as large as their capacities, and as lasting as their beings; such honour have all his suffering saints, and therefore ought greatly to rejoice, inasmuch as they are made partakers of Christ's sufferings: that when his glory shall be revealed, they may be glad also with exceeding joy.

Another argument is here offered by our apostle for glorifying in sufferings and reproached for Christ, taken from the happiness of those that are so reproached, If ye be reproached for the name of Christ, happy are ye.

Note here, That the reproaches which the saints suffer for the sake of Christ, are reckoned persecutions, and yet at the same time are esteemed a part, as well as a prognostic, of their happiness: Happy are ye, if ye be approached for the name of Christ.

Observe, 2. The reason assigned why Christians, under reproach for the sake of Christ, are to be esteemed thus happy, namely, because the Spirit of glory and of God resteth upon them; that is, the glorious Spirit of God, which is both the mean and evidence of your happiness who is glorious in himself, and also a glory to you, upon whom he rests, and in whom he dwells.

Two things are implied by the Spirit resting upon a reproached Christian: 1. Complacency, that he is well pleased where he is; men do not rest where they do not like. 2. Permanency, He abides where he rests, and dwells there with delight.

Some take the expression to be an allusion to Noah's dove, that hovered about, but could not rest till returned to the ark. Thus the Spirit of God, called here the Spirit of glory, from its effects and fruits, namely, from its cheering, sealing, and reviving influences, which make Christians glory in tribulations; this Spirit flies from place to place, and from person to person, hither and thither, but rests upon and takes up his residence and abode with such Christians as suffer for the name of Christ: If ye be reproached, &c. happy are ye, for the Spirit of glory and of God resteth upon you: it follows,--On their part he is evil spoken of, but on your part he is glorified; that is, by their reproaches cast upon you, they blaspheme the Holy Spirit, as the word signifies; but he is eminently glorified by your patience and constancy of mind under all your pressures; which shows the power of the Spirit resting upon you, and mightily working in you.

Learn hence, That in those reproaches which good men suffer for the sake of Christ, the Spirit of God in a special manner is blasphemed on the one side, and glorified on the other.

O sinner! know, that all the reproaches thou castest upon religion and religious persons, as such, reach the Holy Spirit that rests upon them, and resides in them as his temples: but, O Christian, remember thou, that, by thy patience and constancy under sufferings, thou glorifiest the Holy Spirit eminently, abundantly showing that by his help afflictions are not only tolerable but joyous.

Observe here, 1. What it is that the apostle calls upon them to avoid and shun; it is sin, not suffering: evil doing in general, murder and theft in particular, sins that were then very much practised among the Jews: Let none of you suffer as a murderer, or as a thief, or as an evil-doer; by suffering as evil-doers we lose the comfort and reward of all our sufferings.

Observe, 2. What sufferings he bids them not be ashamed of, but glory in, namely, when they suffer as Christians, and purely as such.

Quest. But what is it to suffer as a Christian?

Ans. 1. When we suffer for a good cause. 2. From a Christian principle. 3. In a Christian manner, with meekness, patience, and self- denial.

Quest. 2. What is it to glorify God on behalf of our sufferings?

Ans. Afflictions and sufferings, considered barely in themselves, are far from being glorious; but consider them in their cause, as sufferings for righteousness' sake, and so they are glorious; and God honours us greatly, when he calls us forth to suffer, and furnishes us with courage and resolution for sufferings, and it is our duty to give glory to him who enables us thus to do: If any man suffer as a Christian, let him not be ashamed, but glorify God in this behalf.

Observe here, 1. The apostle does not say, if judgment begin at the temple of idols, but, if it begin at the house of God: God will not spare his house, nor his own household: he will not spare his children or servants when they sin; he is no cockering father, to indulge his children to their ruin.

Nay, observe, 2. Judgment first begins at the house of God, God will not bear so long with his own people sinning as with strangers; they shall be corrected sooner and sorer than others; the Lord will first punish them who have been forgetful of him, and trifled with him, who have been formal in their profession, and vain in their conversation.

Observe, 3. That when we see with sorrow God contending with his own people for their sins, we may with astonishment expect what will be the end of them that obey not the gospel; when God brings such troubles upon his own house, what troubles may they expect from God, who are but a den of thieves, and a cage of unclean birds? O what appearance shall they have of God! and how shall they appear before God!

Observe then, What little cause wicked men have to rejoice at the church's sufferings, when it presages a far more heavy judgment coming upon themselves: for if judgment begin at the house of God, what shall be the end of them that obey not the gospel?

As if he had said, "When the day of visitation comes, which is verily at hand, and God shall begin to punish the Jews, his own people, called his house in the foregoing verse; if then the righteous among them escape the common calamity with great difficulty, and are scarcely preserved, how shall the ungodly and sinners think to escape unpunished in the day of Jerusalem's calamity, that day of vengeance, when Christ shall come to plead with them? If then the rightious be scarcely saved, that is, with great difficulty preserved from that desolating calamity, that fiery trial spoken of, verse 12, where shall the ungodly and sinner appear? And how shall they hope to escape in safety from that dreadful judgment now ready to come on the Jewish nation?"

There have been those that have made use of this text to show the difficulty of eternal salvation; and that the best and holiest of saints, even those that are most eminent in grace, are very difficultly saved; which, though a truth in itself, yet is scarcely deducible from this text, which certainly speaks of temporal preservation.

Observe here, 1. A cautionary direction given, that in all our sufferings we take care that we suffer according to the will of God: that is, for what is according to God's will, either to be believed or practised by us, for asserting and maintaining the purity of the Christian doctrine and worship; and when our patience under such sufferings is as extensive and intensive as God requires, when our patience is as large and as lasting as our troubles, then may we be said to suffer according to the will of God.

Observe, 2. The special privilege allowed to such sufferers as suffer according to the will of God: they may commit the keeping of their souls to God in well-doing, as unto a faithful Creator.

Learn hence, 1. That when men suffer really and truly for well-doing, they may with confidence and great assurance commit their lives, and all that is dear unto them, to the special care of the divine providence; either God will keep us from, or support us under, trials, when we thus commit ourselves to him.

The fourth Chapter.

Foraſmuche then as Chriſte hath ſuffred for vs in the fleſh, arme your ſelues likewiſe with the ſame mynd, which is, that he whiche hath ſuffred in the fleſhe, hath ceaſed from ſinne:

SAinct Peter ſtill continueth in the ſame Argument that he had in hande in the other Chapter afore. For as he there generallie exhorted vs to ſuffer affliction and perſecution (if ſo the will of God bee) and for the ſame, ſett Chriſt for an example vnto vs: ſo doeth hee here more largely handle and confirme the ſame, makyng thereof as it were a repetition: ſaiyng: Foraſmuch as Chriſt our Graund Captaine and head, ſuffred in the fleſhe for vs, and alſo by his bitter paſſion redeemed vs, and in his ſuffryng became an Example vnto vs, it is moſt meete and our bounded duties are to imitate him, and to bee likewiſe armed and furniſhed. For, the life of Chriſte, and eſpecially his paſſion, is ſet doune vnto vs in the Scriptures after two ſortes. Firſt, as a free Gift giuen vnto vs (as ſainct Peter in the third Chapter afore hath worthilie deſcribed and ſet him doune vnto vs) moſte chiefly labouring to builde vs on him by Faithe, and teaching vs that by the Bloud of Chriſt all our ſinnes are expiated and clearely done awaie, and we freed from the thraldome of our tranſgreſſions, and reſtored to the participation of eternall life: ſeeyng that Chriſte was freely giuen vnto vs: all whiche benefites can of vs bee none otherwiſe conceiued and apprehended then by Faith onely. And of this hee ſpake afore, where he ſaied, that Chriſte once ſuffred for our Sinnes. This is the principall and the chiefeſt poinct of all, and in the holie Scriptures ſet doune as moſt excellent. And ſecondlie, Chriſte was giuen and ſet forthe vnto vs, as an Example or patterne for vs to imitate.

For when as wee haue once apprehended and taken holde of Chriſt as a free Gift, by Faithe, wee muſt nexte endeuour our ſelues and bende all our ſtudies to imitate and reſemble him in the whole courſe of his life, vnto paſſion. After this ſorte, doeth ſainct Peter here commende vnto vs, Chriſtes paſſion. He purpoſelie ſpeaketh not hereof the workes of Loue, wherin wee ſerue our Neighbour, which bee properly called Good workes (for of them hath he alreadie ſpoken very ſufficiently) but of ſuche workes as concerne our owne bodies: as namely, when wee ſerue our ſelues, and bee ſo carefull of our owne eſtates, that our Faithe (while wee mortifie our Sinnes) may be the ſtrōger, and we our ſelues the fitter to ſerue our Neighbour. For when as I doe tame and bridle myne owne bodie, and keepe it vnder, that it waxe not wanton and proue to laſciuiouſnes, I ſhall not haue any delight to enueigle my neighbours wife or his daughter to ſatiſfie my inordinate luſtes. So likewiſe, if I my ſelf kill and quench in mine owne mynd, the flames of ſpightfull enuie and cancarde hatred, am I not a greate deale the fitter to deale louingly and gentlie with my neighbour? I haue oftentymes afore ſaied, that although by Faith we bee fullie iuſtified, and haue Chriſte with all his merites fullie our owne, yet ought wee to applye our ſelues to good Workes, and to ſeeke (all that wee can) the benefite and commoditie of our Neighbour. For we are neuer perfectly purged and cleane ſo long as we dwell in this worlde: there is no man but feeleth and findeth in his Bodie a Storehouſe of many euill luſtes and filthie deſires. For Faithe beginneth to mortifie Sinnes, and to bryng with it an heauenly life: but it is not as yet here perfect and ſtrong enough to doe that which it would: Euen as Chriſte reaſoned of the Samaritan, which was not yet wholly reſtored to health, although his woundes were bounde vp, and charge enough giuen for his curyng and looking to: ſo fareth it with vs. For whē we beleue, our woundes are bound vp that is to ſaie, the infection and diſeaſe which by propagation is deriued into vs from Adam, is begonne to bee healed: whiche is brought to paſſe (as wee ſee) in ſome, remiſſelie and ſlowly, in other ſome, ſpeedily and quickly, accordingly as euery one chaſtiſeth himſelf and repreſſeth his fleſh, and hath a fuller meaſure of Faithe giuen vnto hym.

And therefore, when we haue attained theſe two, Faithe, and Charitie, our next ſtudie and care ought to be, euen vntill wee dye, to ſkowre and pourge theſe reliques of Synne, yet harboroughyng within vs. And therefore ſaieth ſainct Peter, Arme ye your ſelues likewiſe with the ſame mynde, that is, confirme your myndes, and ſtrengthen your hartes in this cogitation, to dooe as Chriſt hath dooen afore you. For if wee be right Chriſtians, wee ought thus to thinke with our ſelues. My Lorde GOD hath ſuffred for me, hath ſhew his precious blood for me, and hath ſuffred Death on the Croſſe for me: why ſhould I bee ſuche a baſtarde, to bee vnwillyng to ſuffer any kinde of affliction? For, if our Lorde hymſelf iſſue out into the brunte and breaſte of the Battaile, how muche more meete is it for vs, beyng his poore Seruauntes, ioyfully to abide and vndertake any daunger? Theſe cogitations would animate vs to pearce into, and boldely to aduenture to giue the [illegible: 1 letter]nſect vpon any daungerous aſſaies what ſoeuer.

This woorde Fleſhe ſignifieth not onely the Bodie, conſiſtyng of Fleſhe and Blood, Skinne and Bones: but all what ſoeuer commeth from Adam. So ſaieth God Geneſ. vj. My Spirite ſhall not alwaies ſtriue with manne, becauſe he is but Fleſhe. And Eſaie likewiſe: Chap. xl. All Fleſhe ſhall ſee the ſauyng health of God: That is, it ſhalbee manifeſt before all menne in the worlde. So alſo ſaie wee in our Creed, I beleeue the reſurrection of the Fleſhe, (that is) that all menneſh all ariſe againe. Fleſhe therefore ſignifieth the whole and entire Manne, euen as he liueth in this life. Now, the w[illegible: 2 letters]rkes of the Fleſhe are in an excellent order, reckoned vp and recoumpted by ſainct Paule, Gala. v. And not thoſe groſſe actions and workes of the Fleſhe onely, as Fornication, but the chiefeſt and greateſt vices that bee, as Idolacrie, and Hereſies, whiche bée reſiaūt not in the Bodie onely, but rather in the Reaſon. Note therefore, that Manne, together with his Reaſon, Will, and all inward motions, (Soule and Bodie) is called Fleſhe, and that becauſe with al his powers bothe inwardly and outwardly, he purſueth and himteth onely for thoſe thynges that are carnall, and delightfull to the Fleſhe. Euen ſo ſaieth Saincte Peter in this place, that Chriſt ſuffred in the Fleſhe: whereas it is certaine, that his Paſſion was not onely in the Fleſhe but in his Soule alſo, whiche adode that moſte extreme agoine, whereof Eſaie ſpeaketh.

And after the ſame ſorte muſt we alſo take this that followeth He whiche ſuffreth in the Fleſhe, ceaſeth from Synne. For this is not the meaning of it, that he whiche hath his head chopped of, or his bodie onely diſmembred, ceaſſeth from ſynnes: but this ſuffryng in the Fleſhe comprehendeth in it, what ſoeuer it bee that aggreeueth and vtterly diſcontenteth Man, or that whiche ſhalbee his happe willinglie to ſuffer and beare: what Miſerie, Calamitie, Vexation, or neceſſitie ſo euer it bee. For there are a greate ſorte, that beeyng ſounde in bodie, are (notwithſtandyng) inwardly in mynde greatly perplexed and diſquieted, and in harte greeuouſly tormented. Now, if theſe grieues be laied vpon them, for Chriſtes cauſe, it is good and commobious for them: for he that is afflicted in the Fleſhe (ſaith he) ceaſſeth from Synne. For this purpoſe is the Croſſe very profitable, becauſe thereby Synnes are qualified, and greatly alaied. For when a Manne once beginneth earneſtly, and from the verie bottome of his harte to repente, it is wonderfull to ſee, how ſoone and how quickely Luſte, Enuie, hatred, and other ſynnes doe vaniſhe awaie and ceaſſe. Wherefore, GOD hath laied the Croſſe on vs, thereby (as it were) to compell and puſhe vs forwarde, as well to beleeue in hym, and to put our thirſt in hym, as alſo that wee ſhould reache our helpyng hande one to an other, through Loue.

That he henceforthe ſhould liue (as muche tyme as remaineth in the Fleſhe) not after the luſtes of menne, but after the will of God.

OVr partes and dueties are, as in the whole courſe of our life, ſo by the Croſſe and daiely chaſtifyng of our ſelues, to conquere and ſubdue our Fleſhe, and to bryng it in ſubiection: not with intent therby to merite any thyng toward our Saluation, but to ſhewe our ſelues gratefull and duetifull vnto God. Not after the luſtes of menne, (ſaieth he) that is: We muſt not doe it, to pleaſe either our ſelues or others thereby. For wee muſt not faſhion our ſelues like vnto this worlde, as Saincte Paule writeth in the xij. Chapter to the Romaines. Whatſoeuer the worlde requireth of vs, that muſt we refraine and forbeare.

For it is ſufficiente for vs, that wee haue ſpent the time paſte of the life, after the luſte of the Gentiles walkyng in wantonneſſe, luſtes, drunkenneſſe, in gluttonie, drinkynges, and in abhominable Idolatries.

WEE haue alreadie too muche cockered our ſelues, and been too muche giuen to our owne wā ton delites: for before wee receiued the Faithe, wee ſpente our tyme and beſtowed our liues, accordyng to our owne ſenſuall appetites, in no better ſorte then very Gentiles: And therefore we muſt ſtriue and endeuour our ſelues to conſecrate, and direct the reſidue of our life, according to the will of God, and to doe that whiche maie bee acceptable, vnto him. For we haue our Enemie within our owne boſome, wee foſter and nouriſhe hym within our owne fleſhe: there and from thence the craftie and moſte Peſtilent enemie (as it were) out of an ambuſhe, priuily and ſecretly ſetteth vpon vs: and that not with any groſſe and apparaunt vices, but rather with the credite, iolitie, and eſtimation of the Fleſhe, which is called by Sainct Paule, The wiſedome of the Fleſhe. j. Cor. j. This beeyng now beaten doune, all the reſte would eaſily and with little adode bee repreſſed and vanquiſhed. For this oftentimes annoyeth and hurteth our neighbour, and that ſo cloſely and ſecretly, as that it can not bee deſcried or eſpied.

Sainct Peter calleth that Wantonneſſe, when with ſaſciuious woordes and geſtures, the luſte of the harte and minde is ſtirred vp and although no actuall dealyng enſue therevpō: and when either in ſpeakyng or in liſtenyng to others that vſe lende and vnchaſt talke, a manne any waie intemperately behaueth hymſelf: ſo that anone after, there bee enkindled naughtie deſires and inordinate motions, yea, and many tymes burſt out into open acte. Thereout ſometyme ſpryngeth Idolatrie alſo, whiche in the ſight of God is a thyng abhominable. This miſchieuous wickedneſſe (if wee bee not warie and carefull, to keepe our Faith vnſpotted, will goe nere to touche vs. For if we once looſe and make ſhipwracke of our Faithe, wee are moſte ſure withall to looſe God alſo, and ſo ſhall we committ more groſſe and horrible Idolatries, then euer any Gentiles did, and therefore it ſtandeth vs greatly in hande, to looke well to our ſelues.

Wherein it ſeemeth to theim ſtraunge, that ye run not with them vnto the ſame exceſſe of riot: therefore ſpeake thei euill of you; Whiche ſhall giue accoumptes to hym, that is readie to iudge quicke and dead.

YE haue heretofore ledde a Heatheniſhe life, and now becauſe ye haue forſaken that trade, it ſemeth vnto theim that ſtill wallowe in the ſame myre, a verie ſtraunge thing, yea, a verie foule and fooliſhe parte of you: not ſtickyng to ſaie: Loe, what fooliſhe fellowes bee theſe, that thus thei renounce all worldly iolitie, and diſpoſſeſſe theimſelues at once from all the delightes of this life? But ſuffer ye them to haue this their vaine talke, let theim accoumpte this your conuerſion, and alteration very ſtraunge, and let them diſpraiſe and deſpiſe your purpoſe as wilfull and abſurde. The daie will come, when thei muſt be called to their reckenyng, and giue an accoumpt of their dealynges: and therfore in the meane ſpace, commit ye all thynges vnto God, that will iudge all thynges accordyng to right.

For vnto this purpoſe was the Goſpell preached alſo vnto the deade, that thei might bee condemned, accordyng to menne, in the fleſhe, but might liue accordyng to God, in the Spirite. Now the ende of all thynges is at hande.

THis place againe is ſomwhat ſtraunge and difficile. The woordes dooe plainly ſaie, that the Goſpell was preached not onely to the liuyng, but alſo to the Dead, and yet neuertheleſſe he addeth theſe wordes, That thei might be condemned, accordyng to menne, in the Fleſhe. Now, thei that are dead, haue no Fleſhe: wherefore theſe woordes can not be vnderſtoode otherwiſe, then of them that be aliue. How ſoeuer wee take it, the phraze is ſomewhat ſtraunge. Whether the whole texte and ſentence in this place bee perfecte, or whether ſome woordes be miſſyng, I will not take vpon me to define. But thus doe I vnderſtande this place, and am certainly perſwaded in the ſame, that it belongeth nothyng to vs, how and after what maner GOD meaneth to condemne the Gentiles whiche dyed many hundred yeares agoe: For it behooueth vs rather to looke and conſider what he will doe to them that yet are aliue in the worlde.

This woorde Fleſhe is ſo to bee vnderſtoode as was afore declared: to witte, that it entierly ſignifieth the whole Man, as he liueth, as alſo he is called all Spirite, when he careth for the thinges that be of the Spirite. Theſe be ſo mingled together, as if one ſhould ſay of him that is woūded: this man is whole, if but onely the better parte in hym bee whollie cured. For hee is ſaied to be wounded but onely in that parte, wherein he was ſtriken. So likewiſe in a Chriſtian man, the Spirite ought to haue the chiefe Souereigntie. Therefore ſaieth hee, that thei are condemned in the fleſhe: that is, accordyng to the outward man: but accordyng to the inwarde man, which is the Spirit, thei bee ſaued and liue.

But how commeth this to paſſe, that he ſaieth, they liue, and yet notwithſtandyng calleth them dead? Truely, accordyng to my poore ſkill and capacitie (for I will not that this my interpretation ſhould preiudice and foreſtall the meanyng of the holie Ghoſt, but that I dutifullie yeeld my ſelf to them that bryng a better) I dooe thinke, that by thoſe whom he calleth Dead, he meaneth Infidels. For it carieth no likelihood of truth, to ſaie that the Goſpell was preached to them that bee departed out of this life. Vnleſſe ſaincte Peters meanyng bee this: that the Goſpell was ſo generallie and vniuerſallie in the worlde proclaimed, and ſo openly in euery place rong out, that it was hidden neither to the quicke nor to the dead, neither to Aungelles, neither yet to Deuilles: that is to wit, It was not preached ſecretly in corners and in huckermucker, but ſo publickly and openly that al Creatures, if thei had cares to heare, might heare: accordyng to the tenour and effect of that Commiſſion and charge giuen by Chriſte himſelf. Mar. xvj, Goe ye into all the worlde and preache the Goſpell to euery Creature. Now, when it is in this ſorte preached, it findeth ſome, whom accordyng to the Fleſhe it condemneth, but in Spirite it maketh them to beginne to liue.

Now the ende of all thinges is at hande.

AND this ſentence alſo ſeemeth very ſtraunge. There are now paſſed aboue a thouſande and fiue hundreth yeares ſince Sainct Peter wrate this Epiſtle, whiche is no ſmall tyme to looke for the ende of all thinges to approache. But he ſaieth, that the ende of al thinges is alreadie come, and is now preſent. And ſo ſaieth ſainct Iohn alſo in the ſeconde Chapter of his firſt Epiſtle. This (ſaieth he) is the laſt tyme, Vnleſſe therefore ſuche an excellent Apoſtle had plainly ſaied, that the ende of all thinges is at hande, it might haue been ſaied again, that he had erred and not tolde the truth. But now muſt wee ſtedfaſtly beleeue, that (no liyng but) a true Apoſtle hath ſpoken it. What he meaneth in ſo ſaiyng, he himſelf declareth in his ſeconde Epiſtle, where he yeeldeth a reaſon why he ſaieth that this ſo long a ſpace is but a ſhorte tyme and nere at hande: One daie (ſaieth he) is with the Lorde as a thouſande yeares, and a thouſande yeares as one daie. But wee muſt vndoubtedly thinke, that there reſteth not ſo many yeares till the diſſolution and ende of the world, as haue continued from the beginnyng vnto the tyme wherein this was written. Neither muſt wee looke that this life ſhall continue yet twoo or three thouſande yeares from the natiuitie of Chriſt, for the ende wil bee ſooner then wee thinke.

Be ye therefore ſober and watchyng in praier. But aboue al thinges haue feruent loue amōg you: for Loue couereth the multitude of ſinnes.

HEre wee ſee, to what ende Continencie & Sobrietie are needefull, and whereto thei ſerue: to wit, that we maie bee the readier to praie bothe for our ſelues and alſo for our neighbors. Furthermore, our Loue can not be feruent, vnleſſe wee ſo chaſtice our bodies, that thei maie be apt to receiue and ledge Loue within vs. This ſentence ſainct Peter boroweth out of the x. Chapter of the Prouerbs. Hatred ſtirreth vp contentions, but Loue couereth the multitude of ſinnes. This therefore is his meanyng: Chaſties your fleſhe, and quenche ye the luſtes thereof, for if ye dooe not diligently endeuour to doe ſo[illegible: 1 letter] ye ſhall eaſilie offende one an other, and not be eaſie and willyng to forgiue one an others offences. And therfore ſtriue to repreſſe and ſubdue the affections and luſtes of your fleſhe: for ſo ſhal ye bothe loue one another, and willingly forgiue one an other. For loue couereth Sinnes.

This place is by ſome ſo wreſted as though it did ſeeme to make againſt Faith. For this is their ſaiyng: Thou affirmeſt that man is iuſtified onely by Faithe, and that no man can bee deliuered from the guilt of his Sinnes, by his workes. How chaunceth it then, that bothe Solomon and S. Peter affirme and ſaie, that Sinnes are couered by Loue▪ Solomons meanyng and wordes are in effect theſe: he that ſwelleth with any hatred againſt an other, teaſſeth not to practiſe and ſtirre vp contentions and braulinges: But where ſincere loue is, it couereth Sinnes and gently pardoneth any offences. Where [illegible: 1 letter]naer and wrathe haue taken holde, there is a man waiward, ſtubborne, harde to yeeld to any reconciliation, remaineth ſtill full of indignation and ſpight: but when a manne is endued with Loue, he will not be incenſed and moued to any garboile and vnquietneſſe, though he bee greatly prouoked therevnto: he curteouſly couereth, hideth and winketh at all thinges, as though he ſawe them not. So that this worde (Couer) wherof both Solomon and ſainct Peter ſpeake, when thei ſaie, that Loue couereth the multitude of Synnes, muſt haue relation to our Neighbour and not vnto God. For as it is Faithe onely, whiche couereth my Sinnes before God, ſo is it Loue that couereth the ſinnes and faultes of my Neighbour. For as the mere loue of God to me warde, couereth my Sinnes, when as I faithfully and ſtedfaſtly beleeue that God will not looke vppon them nor puniſhe them: ſo ought I alſo with my Loue towarde my Neighbour to couer his ſinnes towarde mee, that I bee not therewith offended. And therfore (ſaieth he) Aboue all thinges haue feruent loue one to an other, that ye maie couer and hide one an others faultes. And this is further to be noted, that this Loue couereth not one or two Sinnes onely, but the multitude of Sinnie: it cannot be drawen by any prouocation to bee ſo angrie, but that it couereth all. The ſame alſo hath ſaincte Paule j. Cor xiij. Where he doeth (as it were) expounde this place. Loue ſuffreth all thinges, beleeueth all thinges, it hopeth all thinges it endureth all thinges: that is, it thinketh the beſte of euery thyng, it can paciently beare all thinges, and take well in worth whatſoeuer it bee.

Bee ye harborous one to an other, without grudgyng. Let euery man as he hath receiued the gift, miniſter the ſame one to an other:

HE is barborous, whiche cherefully and hartilie receiueth and entertaineth Straungers. As when the Apoſtles trauailed through diuers Countries, and preached where thei went, ſendyng their diſciples abroade to ſundrie places, it was requiſite that thei ſhould mutuallie bee harborous one to an other. Whiche example were good to be more put in vre nowadaies then it is: that wee hauyng the gift of preachyng, ſhould likewiſe trauaile from place to place, from Citie to Citie, from houſe to houſe, and not to ſitte ſtill in one place: to ſee where any were weake, that wee might comforte him: if any were fallen, that wee might raiſe him vp, and likewiſe to doe ſuche other dueties as to an Apoſtolicall function belongeth.

Now, all this muſt bee doen without grudgyng (ſaieth ſainct Peter) not as though we were loath to doe it. And this is one office or duetie of Loue, as this is likewiſe whiche next followeth, namely, that wee ſhould with the giftes wherewith God hath endued vs, miniſter one to an other. The Goſpell requireth, that euery man ſhould bee as an others Seruaunt, and to miniſter and ſerue to the neceſſitie of an other in that vocation and function whereunto he is called, to the beſt of his abilitie: according to the meaſure of that Talent that is committed vnto hym, and accordyng to that ſtace and condition of life, wherein euery one is placed. For it is not hereby meant, neither is it the will and commaundement of GOD, that the Maiſter ſhould miniſter and bee at becke to his Seruaunt, nor that the Handmaide ſhould haue the rule ouer her Miſtreſſe, or that the Kyng ſhould bee corporallie ſeruiceable to a Begger: for he can not abide, that that authoritie and high degree of ſuperioritie, wherein thei are placed ſhould either bee diſquieted or diminiſhed. But hee requireth that euery one in harte and Spirite ſhould ſerue an other: that although thou bee of high callyng and authoritie, yet maieſt thou none otherwiſe vſe thy authoritie but to the commoditie and benefite of thy Neighbour. And in this ſorte, is it requiſite and conuenient for the Maiſter to further and helpe his Seruaunt with al the ſeruice he can, wherein he yet remaineth a Maiſter ſtill, and lawfullie maie repute and accoumpt himſelf in higher degree of calling then his Seruaunt: but a man maie not lift vp himſelf in the pride of his harte for the ſame, but to thinke of himſelf, as of a Seruaunt, inſomuche that he could finde in his harte (if it ſo ſeemed good to the Lorde) euen to bee a Seruaunt. This inwarde perſwaſion ought alſo to be in the godlie, in euery ſtate and degree.

As good diſpoſers of the manifolde grace of God.

GOD hath not giuen a like meaſure of grace and giftes to euery one of vs. And therefore euery one muſt looke aboute hym, and conſider with hymſelf whereto he is made fitte of the Lorde, and what gift it hath pleaſed God in mercy ſpecially to endue him withall. Whiche when he hath throughly ſkanned, and exactly noted in hymſelf, his duetie is therewith to ſerue his neighbour, and that in ſuche ſorte as here is more at large particularly ſet doune by ſainct Peter, ſaiyng.

If any manne ſpeake, let him talke as the woordes of God.

THat is, if any manne haue the gift of preachyng and teachyng, ſette hym preache and teache, as Saincte Paule Roma. xij. willeth hym: That no manne bee wiſe in his owne conceipt, nor preſume to know more then is meete for hym to vnderſtande, but that euery one vnderſtande accordyng to ſobrietie, as God hath dealte to euery manne the meaſure of Faithe. For as wee haue many members in one bodie, and all members haue not one office, ſo wee beeyng many, are but one in Chriſt, and euery one, one an others members, hauyng giftes that are diuers, accordyng to the grace that is giuen vnto vs. And immediatly after in the ſame Chapter he addeth: If any manne haue Prophecie, let hym Prophecie accordyng to the proportion of Faithe: If he haue an office, lette hym waite on his office: Or he that teacheth, on his teachyng: After ſuche an order and courſe doeth he teache in other of his Epiſtles, as namely. j. Cor. xij. And Epheſ. iiij.

And this is the cauſe, why God hath diuerſely diſtributed his giftes vnto menne, namely, to the intent wee ſhould vſe them to the benefite and mutuall helpe one of an other: ſpecially and chiefly thei that bee in any maner of publique office or function, whether it bee in the miniſterie and preachyng of the Woorde of God, or in any other. To the office of preachyng, that properly belongeth, whiche here ſainct Peter preſcribeth: namely, vnto whom ſoeuer the office, vocation, and charge of preachyng the Woorde of GOD is allotted, let hym ſpeake, As the woordes of GOD. Whiche caueat and leſſon ought moſte carefully to bee taken heede vnto, that no man preſume to preache or teache any thyng, whereto he hath not the expreſſe Woorde of GOD for his warraunt, and except he bee moſte certaine, that the ſame bee directly to bee auouched out of the ſacred Scriptures. Whiche beeyng ſo, what maie bee thought of the Pope, and of his dirtie Dregges & traditions? Doe wee not ſee his mouth with this one worde notably ſtopped? This I ſaie, to the intent euery one maie manifeſtly ſee how ſhameleſly and ridiculouſly he braggeth and vaūteth him ſelf, to bee ſainct Peters Heire and Succeſſour, not makyng any accoumpt at all, of that whiche ſaincte Peter in this place preſcribeth and willeth.

If any man miniſter, let hym doe it, as of the abilite, whiche God miniſtreth.

WHo ſoeuer executeth any function in the Churche, or hath the cure of Soules committed vnto hym, maie not deale as be liſte hymſelf, or to ouerrule matters accordyng to his owne ſenſuall will, [illegible: 3 letters]ither maie he ſaie: Tuſhe, I am a Prelate, the people muſte all liſten to that whiche I ſaie, and obſerue my Lawes, Ordinaunces, and Iniunctions without gainſaie. For God requireth this, that no manne miniſter, or doe any thyng, contrarie or repugnaunt to that whiche he commaundeth and appoineteth. A Prelate or Biſſhoppe (I ſaie) ought to dooe nothyng in the Churche, vnleſſe he be certaine and ſure of the warrantiſe thereof by Gods Woorde. For God can not abide to haue his ſeruice iumbles and mingled at pleaſure, with euery fooliſhe guegawe, and light tromperie. And therefore he ought to haue an aſſuraunce and certaintie in his mynde and conſcience, that euen GOD bothe ſpeaketh and worketh in hym: and to ſtande vpon ſo ſure a grounde for the veritie thereof, that his Faithe dare boldlie witneſſe with hym, and ſaie: Whatſoeuer I haue ſpoken, and what ſoeuer I haue doen or dealt herein, I am ſo out of doubt, that the ſame in eche reſpect is conſonant to the Worde & will of God, that I am readie and dare to ſeale the ſame with my blood, & to confirme it with my death. For other wiſe, if I wauer and totter this waie and that waie, not knowyng whoſe cauſe and buſineſſe I haue in hande, my Faithe is builded vppon the Sande, ſo that the Deuill myne aduerſarie, is able to ſhake and tumble it whiche waie be liſte. And therefore we are here ſtraightly forbidden, not to relye vnto, nor to allow what ſoeuer decree or conſtitution theſe Biſſhoppes liſte to obtrude and enioyne, vnleſſe thei ſtande vppon a ſure grounde, that the thynges whiche thei doe, are allowed of God, yea doen of God hymſelf: and vnleſſe thei bee able to ſaie: Doe this, for it is the will and commaundement of GOD, and we haue his expreſſe Woorde and Commaundement for our warrant. If thei bee not able to ſaie thus, thei ought to bee accoumpted as Lyers and deceiuers: muche leſſe ought any Chriſtian to yeelde vnto them therein any obedience or ſubſcriptiō. For, the Lorde hath ſo appoincted, that our Conſciences ſhould not elſewhere bee ſtaied, but vpon the moſte ſure and infallible Rocke. And thus muche for publicke functions, wherein it is not lawfull for vs at any hande, to followe our owne wilfull deuiſes, and ſenſuall conceptes nor to preſcribe any role or order to bee embraced, vnleſſe wee bee vndoubtedly aſſured, that it ſtandeth with the will and Worde of God. Wherein wee euidently ſee, how cleane againſte the Kyngdome of the Pope, and his Mitred Biſſhopps (as thynges therein are now handled) Sainct Peters mynde and Iudgement was, long before any Pope were knowen in the worlde, to rule the roſte in ſuche Pontificalitie, as ſince thei haue doen.

That God in all thinges maie be glorified, through Ieſus Chriſte, to whom is praiſe and dominion for euer, and euer, Amen.

I Would haue you ſo ſure and certaine, that that whiche you ſpeake and doe, God hymſelf ſpeaketh and dooeth, that ye maie therein glorifie God as the aucthour thereof, humbly thanking him for his bounteous gift: whiche thing ye can not doe, when ye doe any thyng, whereof ye bee not ſure whether God allowe it, or no. But beeyng ſure and certaine thereof, how can ye chooſe but with moſte humble thankes to praiſe and extoll ſo good, ſo gracious, and ſo bounteous a Lorde, who vouchſafeth to giue his bleſſed Woorde to ſpeake in you, and he hymſelf to doe his owne woorke in you? Whom otherwiſe ye ſhould but mocke and ſkorne, and lye vnto hym, ſo long as ye pretende to giue thankes vnto hym for his good gifte: beeyng not ſure, whether it were his gifte or ſome idle deuiſe and imagination of your owne braines. And therefore there is nothyng ſo pernicious, nothyng ſo monſtruous, nothyng ſo beaſtlie, as to goe about to gouerne the Churche of God, without the warrant of Gods owne Woorde and Woorke, and therefore ſainct Peter ſawe greate reaſon to adde this muche, therby to teache how the Churche ought to be gouerned.

Dearely beloued, thinke it not ſtraūge concernyng the firie triall, which is emong you to proue you, as though ſome ſtraunge thing were come vnto you.

HEre againe he vſeth a phraze or forme of ſpeech where with our tongue is not acquainted. But Sainct Peter therefore vſeth it, to putte vs in minde of ſundrie is textes and places of the Scriptures, whiche many tymes tearmeth Perſecution and Affliction, by the name of a fierie Furnace. After whiche ſort Sainct Peter hymſelf, afore in the firſt Chapter of this his firſt Epiſtle hath theſe words: That the triall of your Faithe beyng muche more precious then gold that periſheth, (though it bee tried with fire) might bee founde vnto your praiſe, honour, and glorie at the appearyng of Ieſus Chriſte. Likewiſe we read in the Prophete Eſaie. Chap. xlviij. that the Lorde ſpeaketh theſe woordes: Beholde I haue tried thee, in the furnace of affliction. And in the xxvj. Pſalm. Trie me O Lorde, prooue and examine my reines and my harte. Againe Pſal. lxvj. Wee paſſed through fire and water. To bee ſhort, it is an vſuall phraze in the Scripture, to call affliction, Fier: and triall of fire. And herevnto alludeth Saincte Peter, willyng vs, not to thinke it ſtraunge, or a thyng vnmeete and vnexpediente for vs, though this fierie triall happen vnto vs, to prooue and trie vs, euen as golde is tried in the Fire.

For as ſoone as wee haue vowed our ſincere Faithe vnto God, and haue giuen our names to ſerue hym: God lingereth not long, neither maketh any delaie, but preſently withall, laieth his Croſſe vppon vs, to trie and confirme vs in our profeſſion, and to make our Faithe the more ſtrong and effectual. The holie Goſpell is a Worde of wonderfull power, and therfore can not ſhewe out his proper force and might otherwiſe, then in Temptation and Affliction. And no manne is euer able to declare or to knowe, what the mightie power and vertue thereof is, vnleſſe he haue experimented and taſted the ſame in Tribulation. Whereſoeuer the Croſſe and Affliction bee, there namely doeth the glorious Goſpell of GOD, bothe diſplaie and exerciſe his force, might and vertue. It is the worde of life, and therefore can not declare out his mightie operation and power, otherwiſe then in Death. And therefore where there is not a Death and affliction, there is no manne that can tell or trie, what the force and power thereof is, and how farre ſtronger it is then either Sinne or Death. And therefore it is, that he ſaieth [Whiche is kindled among you to proue you] that is to ſay: GOD neuer ſendeth vnto you any Affliction or fire, (that is, any Croſſe or tribulation) to make a fierie triall of you, but he doeth it to prooue, whether you will ſticke vnto hym, and depende vpon his holie Woorde and Prouidence, or no. In the x. Chapter of the Booke of Wiſedome it is written of Iacob, that GOD gaue hym an hard conflict, to the intent be might by triall knowe, that the feare of God is ſtronger then all thynges. And this is the cauſe, why GOD laieth the Croſſe vppon all theim that bee beleeuers, that thei might taſte and feele what the power and might of GOD is, whiche by Faithe thei haue embraced.

But reioyce, in aſmuch as ye are partakers of Chriſtes ſuffringes.

SAinct Peter doeth not here require that we ſhould feele and ſuſtaine the ſame afflictions of Chriſte, wherewith he hymſelf was perſecuted, and ſo to be made partakers of his ſuffringes: but his meanyng is this: Chriſte was afflicted and perſecuted, and therefore thinke not you to eſcape ſcotfree without perſecution. When ye are thus afflicted, ye partake with Chriſte. For if wee will liue with him, wee muſt dye alſo with him. If wee will raigne with him, wee muſt alſo ſuffer with him, as ſainct Paule ſaieth Rom. vj. Col. ij. Ephe. iiij. Hebr. xij.j. Cor. vj.ij. Tim. ij. and in many other places.

That when his glorie ſhall appeare, ye maie bee glad and reioyce.

WHen ye fall into any ſuche tribulation and Croſſe, ye haue cauſe to reioyce. And this ioye muſt bee no leſſe in the Spirite, then the torment is in the bodie, if ſo bee that ye aſpire to eternall ioye. For this maner of ioye in afflictions hath his beginnyng here, but his continuaunce is euerlaſtyng. Whereas on the other ſide, hee that kicketh and repineth at the affliction whiche the Lorde ſendeth vnto hym, and is (as it were) diſpleaſed and angrie with GOD for the ſame, that perſon ſhall ſuffer double torture: that is, both here in this worlde, and perpetually in the worlde to come. Wee reade of certaine holie Martirs, how they went to their torment, and ſuffred death with moſte cherefull and merie myndes: as of ſainct Agatha, who ſhewed more ioye and alacritie when ſhee was haled and drawen into Priſon, then if ſhee had gone to any pleaſaunt melodie and daunſyng. So alſo did the Apoſtles returne with ioye from the Counſell, yeeldyng earneſt thankes to Almightie God, who had vouchſafed to make them worthie to ſuffer perſecution for Chriſtes cauſe, who now are in bliſſe and eternall ioye in Heauen.

When his glorie ſhall appeare.

CHriſte ſheweth not forthe himſelf viſiblie as Lorde, but as yet laboureth and is in trauaile with vs. As concernyng himſelf he is alreadie Lorde of all thynges, but wee that bee his members, are not as yet become ſo. But wee ſhall bee ſo, when his domination and glorie ſhall be manifeſted and ſhine brighter then the Sunne.

If ye be rayled vpon for the Name of Chriſte, bleſſed are ye:

CHriſte is to the world, an o[illegible: 1 letter]ious and hatefull name: of whom when thou once beginneſt to preache, thou muſt not thinke, but that thei whiche on Earth be of higheſt calling and greateſt countenaunce, wil both blaſpheme and ſpeake euill of hym. And in this Age wherein wee now preſently liue, this further miſchief is growen, that thei which be our perſecuters, are thoſe, which pretend yt name of Chriſtians, and would deare vs in hande that thei bee the true profeſſors of his name: whereas in their deedes thei vtterly denye, renounce, and perſecute Chriſte: and yet (forſooth) thei will bee called Chriſtians, gloriyng and vauntyng themſelues for that thei bee baptized. So that our caſe now is bothe more daungerous and alſo more troubleſome and greeuous then others afore hath been. For is not that conflict and Battaile more then twiſe lamētable, wherin our Enemies and aduerſaries againſt whom wee fight, carie the ſame tytle, beare the ſame Standardes, and pretende to maintaine the ſame quarell that wee doe? And therefore if this comfort and conſolation of ſainct Peter were euer neceſſarie for any people, trulie it is in theſe tymes moſte expedient and needefull for vs, that wee maie conſtantly ſtande in our profeſſion, and cherefully perſeuere in maintenaunce of the truthe againſte thoſe that perſecute vs: thoſe (I ſaie) whiche in the eye of the worlde are accoumpted the beſt and the wiſeſt.

For the ſpirite of glorie, and of God reſteth vppon you: which on their parte is euill ſpoken of: but on your parte is glorified.

YE haue among you (ſaieth he) the Spirite, whiche is the Spirite of God and the Spirite of Glorie, that is to ſaie: the Spirite whiche maketh vs glorious: but not here in this worlde, but in the laſte daie when the glorie of Chriſte ſhall appeare and bee reueiled. Furthermore he is not onely the Spirite of Glorie, for that he maketh vs glorious, but alſo for that wee agnize and acknowledge hym to bee glorious, and attribute that honour as peculier vnto hym: ſtedfaſtly beleeuing that he will alſo glorifie and dignifie vs, euen as he hath alreadie glorified & dignified Chriſt, and brought hym into the glorie of his Father. And therefore wee ought not to be aggreeued or much diſqu[illegible: 1 letter]eted, although we be both blaſphemed and accurſed, ſith this Spirite reſteth vpon vs: whereof we maie bee ſure, for that the name of Chriſt reſteth vpon vs. For that Blaſphemie redoundeth vnto him, that is the Spirit of Glorie, and not vnto vs: and he will in his good tyme bee reuenged thereof, and will bryng vs out of it into glorie. This is a notable comfort that wee Chriſtians haue, in that wee maie ſaie: the worde whiche I preache, is none of myne owne, neither is my Faithe myne owne[illegible: 1 letter] thei are all the workes and the giftes of God: He that reuileth and raileth on me, reuileth and raileth on God: accordyng to Chriſtes owne ſaiyng, Math. x. He that receiueth you, receiueth mee, and he that deſpiſeth you, deſpiſeth mee. Sainct Peters woordes therefore are in effect as though hee ſhould ſaie: Knowe ye that the Spirite whiche ye haue, is of that power and might; that he can eaſelie auenge himſelf of his enemies as the Lord himſelf Exod. xxiij. promiſeth ſaiyng: If thou wilt has Led vnto my voyce, and do all that I ſpeake, I will bee an Enemie vnto thyne Enemies. And the Scripture in many places calleth the Enemies of Gods people, the Enemies of GOD himſelf. And therefore when wee are rayled on for none other cauſe, but for that wee bee Chriſtians, and truely honour Chriſte: let vs bee aſſured, that ſo long as wee ſtedfaſtlie beleeue, it is not wee that are railed on, but the ſpight and railyng properly reboundeth vnto God. And therefore (ſaieth he) paciently abide it, and reioyce in your mynde is, for that which is doen vnto you, is doen vnto the Spirite, whiche is the Spirite of God. And now be proceedeth and giueth good fruiteful [illegible: 1 word], that we ſhould take heede and not ſuffer for [illegible: 1 word].

But lette none of you ſuffer as a Murtherer or as a thiefe, or an euill doer, or as a buſie bodie in other mens matters. But if any man ſuffer as a Chriſtian, let hym not be aſhamed: but let hym glorifie God in this behalfe.

HIs meaning is this: Ye haue heard both how ye muſt needes ſuffer affliction, and alſo in your affliction how you muſt behaue your ſelues: alwaies forſeen, that ye ſuffer not for your owne ill deſertes but for Chriſte. Ye haue heard alſo how in this our Age the caſe ſo ſtandeth, that wee are cōpelled to ſuffer perſecution vnder wicked bloudſuckers, who (notwithſtanding) beare the name of Chriſtiās. So that now a true follower and embracer of the truth of Chriſte, ſuffering for the ſincere profeſſion of Chriſt, is not thought to ſuffer perſecution as a Chriſtian, but is rather reputed and taken as an Enemie of Chriſte: for that thei whiche bee the perſecutours, chalenge to themſelues the name and tytle of the true Chriſtians: affirmyng aſwell as wee, that he is bleſſed and happie which dieth for Chriſt. In this caſe, none but the Spirite is able to diſcerne who be the true, and who be the diſſemblyng and counterfaite Chriſtians. And therefore thou muſt be firmely ſettled in Faithe, & throughly perſwaded in ſoundneſſe of Cōſcience, that thou art before God a right Chriſtian, and that thy heauenly Father doeth ſo accept and take thee, whatſoeuer otherwiſe the Worlde iudgeth of thee.

When ye are therefore afflicted as Chriſtians, let none of you (ſaieth ſainct Peter) bee aſhamed, but rather let hym glorifie God for the ſame. Wherein he ſheweth that tribulations, afflictions and tormentes are thynges ſo precious, that wee ought to giue God hartie thankes therefore, and to glorifie his holie name for ſo greate a domitie: in that, of his eſpeciall fauour towardes vs, of vnworthie he maketh vs worthie to ſuffer for the profeſſion of his name. But alas, this bearyng of the Croſſe nowadaies in many places is thought in a maner whollie to conſiſt in a gariſhe carryng aboute of a materiall Croſſe, after a io[illegible: 1 letter]ie ceremonious ſolempnitie, whiche doeth a man as muche good as Saite caſt into his eyes. It is not the Croſſe of Chriſt that ſhall faue mee: I ought to beleeue it: but to beare myne owne. If thou in thine harte conceiue and think vppon his affliction, thou haſte obtained and arte poſſeſſed of a right true treaſure. The Boanes of S. Peter bee holie, but what good gette I by that: Thou muſt ſo ſtriue that thou thy ſelf and thy boanes maie attaine to bee holie, which thing thou art ſure of, when thou art afflicted and ſuffreſt perſecution for Chriſt.

For the time is come, that iudgment muſt beginne at the houſe of God. If it firſt begin at vs, what ſhall the ende be of them whiche obey not the Goſpell of God?

HEre he bringeth in two places of the Prophets at once, tendyng both to this purpoſe. The firſt is in the xxv. of Ieremie, ſaiyng thus. Beholde, I beginne to plague the citie, where my name is called vpon: I will firſt chaſtiſe and puniſhe my beſt beloued and deareſt children, thei muſt firſt haue ſome tryall and experience of this fier of tribulation, wherein the iuſt are proued & tried: And ſhall ye that are myne enemies (ſaith Ieremie) goe free? Ye ſhall not goe free. And againe, Cap. xlix. Behold, thei whoſe iudgment was not to drinke of the Cuppe, haue aſſuredly drunken: and art thou he, that ſhalt goe free? Thou ſhalt not goe free: but thou ſhalt ſurely drink of it: that is to ſaie: I ſtrike and puniſh thoſe whom I dearely loue, to the intent thou ſhouldeſt ſee, what I meane to dooe to them that be myne enemies. The meaning of whiche wordes are worthie of diligent conſideration. The holier and godlier children that God hath in this worlde, the more ignominiouſly and cruellie he ſuffreth them to be dealt withall and maſſacred in the worlde. What then maie the reſt looke for?

The other place is out of the ix. of Ezechiel. The Prophet there ſawe certaine armed men, cariyng tooles and weapons of deſtruction in their hands, who were commaunded to ſmite all that were in the Citie, young and olde, men, women and children, that were not marked in their forheades with TAV. And vnto them, GOD there further ſaied: Beginne ye at my Sanctuarie. Aſſoone as euer the Goſpell is preached, God beginneth to puniſhe Sinne, that he maie bothe kill and quicken again, but he vſeth to beate the godly to their no harme, but as it were with a Foxetayle (as the common Prouerbe ſoundeth) and with a fewe twigges after a motherly affection. What ſhall wee thinke then, will he dooe to thoſe that doe not beleeue? As though he ſhould ſaie: if he deale ſo roughly and ſo ſeuerely with his welbeloued children, wee maie eaſily geſſe, what the tormentes ſhall bee that tarie for the vnbeleeuers.

And if the righteous ſcarſely be ſaued, where ſhall the vngodly and the ſinner appeare?

THis place is taken out of the xj. of the Prouerbes. Behold, the righteous ſhall receiue puniſhment in the earth: how muche more then the wicked and the ſynner? If the godlie bee beaten, where ſhall the wicked remaine. The verie ſame here reporteth Sainct Peter, ſaiyng: The iuſte ſhall ſcarce bee ſaued. He is iuſte whiche ſtedfaſtly beleeueth, but no manne perſiſteth and perſeuereth in Faithe without greate labour, trouble, and ſweate: he muſt paſſe many Pikes, taſte of many a ſharpe brunte and calamitie, and go through the fire of many tribulations. Where then ſhall there bee any place for hym that beleeueth not? When as Faithe is ſo violently and forcibly aſſailed and ſhaken, that it euen trembleth and quaketh, how can he ſtande that is voide of Faithe? And therefore he concludeth.

Wherefore lett theim that ſuffer accordyng to the will of God, committe their ſoules to hym in well doyng, as vnto a faithfull Creator.

THei vnto whom God ſendeth affliction, beyng vnſought for, vndeſired, and vnprocured by themſelues, lette them committe their Soules vnto hym that is their Creatour. Thei ſtill continue in well dooyng, thei perſeuere and goe forwarde in good Woorkes, thei ſhrinke not backe for afflictions, but committe and commende their Soules to hym that created them, and is faithefull: In whiche Woorde is contained moſte plentifull ſtore of heauenly conſolation. For, ſeeyng that God hath created thy Soule without any care, labour, or helpe of thee, when as thou was not as yet any thyng, ſhall not be alſo eaſily preſerue and ſaue it? And therefore committe it onely to hym, but yet ſo, that thou muſte not thinke thy ſelf exempted and priuiledged from good Woorkes: for thou muſt not thinke that thou muſt bye idle: thou muſt ſtriue and endeuour thy ſelf to accompliſh, and be eche waie aunſwerable to the name of a Chriſtian: witneſſyng thy Faithe by thy good Workes. But if thou liue here careleſly and rechleſſely, thou ſhalt in the ende (doubtleſſe) finde that thou haſte foulie deceiued thy ſelf. This is the laſte admonition of ſaincte Peter vnto them that muſt ſuffer affliction for the will of GOD.