Matthew Poole and continuators on 1 Peter 3

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

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

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

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

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

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

2 While they behold your chast conversation coupled with fear .

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

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

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

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

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

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

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

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

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

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

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

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

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

And therefore worthy of imitation.

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

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

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

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

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

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

Follow her in good works, 1 Tim. 2.10.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Viz. in Christ; see chap. 2.17.

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

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

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

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

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

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

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

In your Conversion to the Faith of Christ.

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

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

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

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

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

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

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

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

Marginal references: Psal. 34.12. &c.

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

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

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

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

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

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

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

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

Marginal references: Or, upon.

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

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

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

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

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

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

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

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

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

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

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

Prepared to answer when duly called to it.

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

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

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

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

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

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

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

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

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

Marginal references: Chap. 2.12.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: Chap. 4.6.

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

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

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

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

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

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

For the Repentance and Reformation of that rebellious Generation.

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

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

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

Marginal references: Gen. 7.7. and 8.18.

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

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

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

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

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

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

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

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

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

Marginal references: Eph. 5.26.

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

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

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

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