1 Peter 3

1 Peter 3:1

re exhorted to submit themselves to their husbands, e ornaments of their minds, rather than of their likewise husbands are exhorted to treat their ming and honourable manner, from a tender sense ties to which the sex is peculiarly liable. 1 Pet.

1 PETER III. 1.

I HAVE been discoursing of the duty of a servant; let me now likewise consider those of some other relations; and particularly urge it upon you, O ye Christian wives, that ye [be] in subjection to your own husbands, in all things just and lawful; that if any of them be disobediient to the word of the gospel, and have refused to yield to all the other mighty arguments by which Christianity is supported, they may, without attending upon the word, be gained over, to the love and practice of it, by the amiable and edifying deportment of [their] wives: Particularly, beholding your chaste and spotless conversation, in the fear of God, and with a due reverence to your husbands, for his sake, and not merely on constraint. Be careful to behave in every respect as becomes those whose happiness it is to be acquainted with the great principles of Christianity; and particularly consider, how they should influence your conduct in the adorning of your persons.a And as to this, let it not be merely external,b nor consist in the plaiting and braiding the hair,

a Whose adorning, &c] Plutarch quotes a passage from Crates, in which he observes, in words greatly resembling these, “That neither gold, nor emeralds, nor pearls, give grace and ornament to a woman; but all those things, which clearly express, and set off her gravity, regularity, and modesty.” Precept. Cong p 86. But St. Peter’s precept is enriched with a vaiety of much more noble and agreeable

thoughts; especially when recommending virtue as the ornament of the hidden man, incorruptible, and precious in the sight of God, the truest judge of beauty and perfection.

b Let it not be, &c.] This is not to be interpreted as absolutely prohibiting the ornaments of dress, but only the making these things our chief concern. Compare John vi. 27; with 1 Tim. v. 8.

VOL. 6.

And should study internal ornaments

or in putting on chains of gold about the neck, or ear rings, or bracelets of gold on the arms, or in wearing of sumptuous and splendid apparel: But let your ornament be of a much more glorious nature; let it consist in a well regulated temper of mind, in having the hidden man of the heart rightly formed: let it be seated in what is more incorruptible by far than gold, or gems, which, stable as they are, may in time wear away, and are liable to a variety of accidents; I mean, in the beautiful and harmonious disposition of a meek and quiet spirit, silently submitting to the conduct of your husbands, and gently accommodating yourselves to them as far as reasonably you can; which argues an inward wisdom and goodness, that is highly precious in the sight of God himself; who looks with comparative contempt on those little artifices by which the notice of vain men is often attracted. This has long been the prevailing fashion in God’s family; for so the holy women also, who hoped in God, and served him in the integrity of their hearts, long since, adorned themselves, being, agreeably to the exhortations I have been giving you, in subjection to their own husbands: As you may particularly recollect in the instance of Sarah, who you know obeyed Abraham her husband, calling him constantly, when she spoke of him, her lord, though she was not only of the same family with him, but was herself in so peculiar a manner dignified by God, and had her name changed in token of her being a mother of many nations, and of the veneration in which she was to be held in all succeeding ages. Remember therefore the character of this excellent woman, whom those of you, who are of Jewish extraction, are so fond of calling your mother; and whose daughters you indeed are, so long as ye do well, and preserving, by such a conduct, your inward tranquillity and fortitude, are not meanly terrified, so as to act out of character, with any amazement;

Not terrified with any amazement.] from those alarms and terrors which I may have apprehended this last clause is perverse and rebellious contest with superior power might bring along with it, to do well, that they would be preserved and which would indeed prove as injurious.

bands should treat their wives honourably.

or danger, which may meet you in the way of your duty. The want of a becoming and necessary fortitude in this case, would indeed be attended with fatal consequences, and render you unworthy of so honourable a title. And that the duty of the wife may be rendered more easy and agreeable, and ye husbands may have more reason to expect it to be cheerfully performed, let it be your care likewise that ye dwell with [your wives] according to knowledge, and in such a manner as becomes those who have been instructed in that great system of wisdom and duty, the gospel of Christ. And particularly be careful so to order your affairs, that you may not be prevented from allotting an honourable and comfortable subsistence to the woman; for this is a piece of respect which is due to the tenderness and infirmity of her sex, as being upon the whole the weaker vessel, less able to endure the fatigue of labour, and subject to various indispositions which peculiarly require succour and accommodation. See therefore that this duty be properly and carefully performed, that your hearts may be endeared to each other; and upon the whole, converse together, as [those who are] joint heirs of the grace of eternal life, and are solicitous, that your behaviour may be correspondent to so exalted a hope, and may be so ordered in every respect, that your joint prayers may not be hindered, nor the pleasures of

ous to their peace as to their character. But the structure of the Greek sentence takes it evident, that he speaks of the condition on which they were to preserve the characters of daughters of Sarah. Possibly the apostle might have in his mind the instance in which Sarah acted beneath her usual character, when through fear and sudden amazement she denied her having laughed. Gen. xviii. 15. And if he had, it is the design of this sentence to intimate, that though in that instance she called, she generally acted in a very different manner: but as the hint is very oblique, I choose not to express it very strongly in the paraphrase, though I have indeed glanced upon it.

Allotting an honourable subsistence to the woman.] The reader may see a very different, and truly I think, a very unjustifiable inter-relation of these words in Dr:

Whitby; which I shall not so much as transcribe. It is to be remembered, that many of the Christians were persons of low rank in life; which might make such a precept of maintaining their wives decently, and not subjecting them to harder labour than they could bear, (which they might be tempted to do from their indigent circumstances,) exceeding proper. The sense of the word τίμω, (as signifying subsistence or maintenance,) is so much confirmed by I Tim. v. 17, that I think I need say no more to vindicate it.

That your prayers may not be hindered.] These words seem strongly to intimate the great importance of social prayer; as, when we shortly expect to unite in acts of domestic devotion, a concern not to be notoriously unfit for it, will be a guard upon our general behaviour.

Reflections on our relative duties.

devotion impaired by any secret alienation of heart, but rather be increased by the strictest union and sincerest affection.

IMPROVEMENT.

LET us observe with a pleasing attention, how greatly solicitous all the apostles are, not only to establish the doctrines of Christianity, but to inculcate its precepts; particularly those, which refer to the relative duties of life. The comprehensive argument by which St. Peter enforces those of one peculiar relation, may be considered also as enforcing all the rest; I mean, the tendency of our exemplary behaviour, to win over those who are without the word, or are disobedient to it. In this manner let us all plead the cause of our Lord and Master. And this silent, this winning eloquence will, by the Divine blessing, be powerful and effectual. The veil of modesty is decent in all, and an humble caution, and fear of offending, are to be considered as duties of universal obligation. But if the weaker sex are commanded to aim at a noble superiority to the concerns of this animal life, and to the parade and vanity of dress, it may with greater reason be expected from men, who boast of their superior understanding and larger experience. They, not only from Christian humility, but, one would think, even from a manly pride, should be raised above such childish ornaments, in contriving and adjusting which, many who are styled rational creatures, spend much too large a portion of their precious time, and for the sake of which they neglect the cultivation and embellishment of their intelligent and immortal part, and the securing a happiness that will never have an end: as if glittering in the eyes of our fellow worms were so desirable a thing, that it were worth while, for the sake of it, to expose ourselves to condemnation from God! Let the hidden man of the heart be more our care; and when that is rightly governed, the proper conduct of our external behaviour will be natural and easy. 7 Let us labour to walk according to knowledge, to behave as those who have been well instructed in the science of the gospel, in comparison of which all other sciences are ignorance and vanity. Let us be ready to make allowance for the natural infirmities of those about us. Especially, let husbands consider those of their wives (not as an encouragement to oppression, than which nothing could be more ungenerous, but) as an engagement in all honour and conscience, to a tender and respectful behaviour. How becoming and amiable is such conduct in those who through Divine grace are heirs of eternal life! And if a due care be not maintained on this head, there will be an indisposition for social and for secret prayer; and when the pleasures

The apostle exhorts them to be unanimous.

of devotion are destroyed or embittered, it is not to be expected sent. any other kind of pleasure, worth the regard of a rational creature, can long continue.

1 Peter 3:8-17

The apostle urges various arguments on the Christian converts, to engage them to an inoffensive, benevolent, and useful life and conversation, and to a steady courageous adherence to their religion amidst all opposition. 1 Pet. III. 8—17.

1 PETER III. 8.

TO conclude this head; my brethren, [be] all unanimous, guarding against all unnecessary occasion of contention; be sympathizing, full of brotherly love to all Christians, compassionate to those that are in distress, and friendly to all those that need your assistance; Not returning evil for evil, nor reproach for reproach; but on the contrary, rather blessing, even to those that curse you, according to our Lord’s precept; knowing that to this purpose ye were called to the profession of Christianity, that ye might inherit a blessing immense and eternal; the expectation of which, (considering its infinite importance,) may well keep your spirits calm and composed, whatever be the injury and ill usage you may meet with from your fellow men. For this you know is the language of the Psalmist, and it ought never to be forgotten, (Psal. xxiv. 12, 13,) What man is he that would love life, in the truest sense of loving and enjoying it, and would see good, prosperous, and happy days? let him refrain his tongue from evil, and his lips from speaking deceit: Let him turn away from the practice of all that is evil, and do good to the utmost extent of his power; let him seek after peace, and resolutely pursue it, even though it may appear to fly away from him. For the favourable eyes of the Lord [are] continually set upon the righteous,

He that would love life, &c.] The apostle here urges in favour of the virtues he recommends, that by these the comforts of life will be secured, ver. 10, 11; the favour of God engaged, ver. 12; and the malice of men in a great measure disarmed, ver. 13, &c. And these three arguments are indeed of very great weight and importance.

They should be ready to give a reason of their hope:

szer. to watch over and protect them; and his ears the righteous, and vi. [are] ever [open] to listen to the voice of their his ears are open unsupplications; but the face of the Lord, his to their prayers 1 Pet. countenance full of wrath and resentment, [is] but the face of th iii. 12 set against them that do evil; insomuch that he Lord is against the will even blot out their names from the book of that do evil.

the living, and cause their remembrance to perish from the earth. These are the things which on the one hand may be hoped for, and on the other, dreaded as the consequence of practising, or neglecting, religion.

And now reflect with yourselves, who shall hurt you? who shall have the ability, or inclination to hurt you, if ye imitate him who is supremely good, if you copy after the benevolence of the Divine Being, and of your great Master, whose whole life was so illustrious an example of the most diffusive generosity and goodness to his followers? But if ye should suffer on account of righteousness, [ye are] still happy in spite of all the malicious and outrageous efforts of your enemies to render you miserable: therefore fear not their terror, neither be troubled, as they are, under the various calamities of life, who are, alas! utterly destitute of your support. But sanctify the Lord God in your hearts; behave towards him continually with that reverence, with that dutiful and obedient regard, which his unrivalled perfections and glories demand; and [be] always prepared, by a ready and familiar acquaintance with the contents and evidences of your holy religion, and by that cheerfulness and presence of mind which arises from a consciousness of your practical regard to it, to [offer] an apology to every one that demands of you an account of the exalted hope which is in you, and which enables you to maintain such serenity and composure, under those troubles and persecutions to which the profession of Christianity may expose you. And that this noble defence may be rendered the more effectual, let it be made with meekness

⁶ Fear not their terror.] Mr. Joseph living God. Diater. on Luke xi. 2. But I Mede understands it, as if he had said, think the interpretation given in the parafear not the Jew, nor the Gentile; but phrase is much more natural. Sanctif, reverence, and worship the one

should so live as to shame their accusers.

and reverence ; the good fruit of your religious principles appearing in the piety and gentleness of your minds. Let it be your constant endeavour, that, having a good conscience, you be always bold and courageous in the defence of that system of religion which gives to such a conscience so mighty and stable a support ; that wherein they, who bitterly oppose your religion, speak against you as evil doers, and lay to your charge crimes of the most detestable nature, they may be ashamed ; they, I say, who revile your good, inoffensive, and useful conversation in the profession of that religion which brings you into such an intimate relation to Christ. For [it is] certainly better to suffer, (if it be the will of God, that you should suffer,) for doing good, than for doing evil ; the testimony of a good conscience, and the sense of the Divine favour, affording the noblest supports in the former case ; whereas in the latter, the severest torments that can be endured, are those which the guilty mind inflicts upon itself : to which we may add, that while we suffer for the truth, we have the pleasure of reflecting, that we follow our blessed Redeemer ; and this is another most powerful source of consolation, of which I shall presently have occasion to discourse more particularly and largely.

IMPROVEMENT.

How very astonishing, and lamentable is it, that when the verse way to happiness is so plainly delineated, so few should find it ! What man is there, who does not desire life, and love many days, in which he may see good ? Yet how few tongues are kept from evil, how few lips from speaking guile ! How few decline from evil, and do good ! How few seek peace, and pursue it ! On the contrary, how much low cunning and artifice, and what discords and contentions reign among mankind ! And they often issue in those bloody wars and fightings, which arise from those lusts that war in our members. How detestable, and how miserable, do these perverse and ungovernable passions render us ! How sadly do they prevent the ascent of our prayers to God, and the

ᶜ That wherein they speak against you, they may be ashamed.] I think this remarkably illustrated by the strain of that epistle of Pliny, in which he gives an account of his own conduct, in persecuting the Christians ; by which it plainly appears that he was ashamed of what the laws required, when he considered his inoffensive their behaviour was.

Reflections on our obligations to sincerity and candour :

descent of his mercies upon us! Mercies, which he is ever ready vi. to impart to those who are meet and disposed to receive them. verse There is notwithstanding a little remnant, who are righteous before him; and to them his gracious eye is continually directed for their good; to their cry, yea to the soft whispers of their sup- 12 plications, his ears are ever open. Honoured and happy above all the children of men are they who have the favour and the attention of the great Sovereign of the universe. Who will be 13 able to hurt or injure them, should they have malignity enough to wish and attempt it? And as this loving kindness of the Lord is thus productive of security and happiness to his people, let it engage us to be followers and imitators of him, who is supremely good. We may then face all the menaces of a frowning world 14, 15 with an holy intrepidity, and sanctifying the Lord God in our hearts, making him our fear, and our dread, we need not have any terrible apprehensions of what men or devils can do unto us. Yea, we shall in that case, not only have nothing to fear, but every thing to hope, which can conduce to our real and everlasting felicity. Encouraged by these important considerations, let it be our care, in the fear of God, to study and endeavour clearly to understand the foundations of our religion, and of our glorious hopes, that we may be able to defend it against every attack, however formidable, and to give an account of our hope to all who shall demand it, in sweet harmony and complacency of soul, undisturbed with the disquietude, and untainted with the example, 9 of those who render evil for evil, and railing for railing. On the contrary, let us greatly triumph over all ill usage, by repaving it with good; and may a sense of that important blessing, which by the gospel we are called to inherit, diffuse that pleasure and happiness through our whole souls, which may carry them above the resentment of the little injuries we receive from the unkind- 8 ness of men, and dispose us to every genuine expression of that unlimited benevolence, which should fill and expand the hearts of those who are thus feasted with the Divinest hopes and consolations.

Christ, dying in the flesh, was quickened by the Spirit :

1 Peter 3:18

The apostle Peter urges on the Christian converts the atonement, resurrection, and exaltation of their Divine Saviour, the obligation of their baptismal covenant, and the awful solemnity of the last judgment, to engage them to a life of Christian mortification and holiness, whatever opposition they might be called to encounter. 1 Pet. III. 18—IV. 6.

1 PETER III. 18.

I HAVE already observed, that if it be the will of God you should suffer, it is better it should be for doing well than for doing evil; and it is very evidently so, because hereby we are made conformable to Christ our Head and Leader, whom it cannot but be our glory and happiness to resemble; for he also once suffered for sins; he, who was so eminently, and perfectly the just, suffered for the unjust, for our benefit, and in our stead, that he might introduce us to God, and fix us in a state of acceptance and favourable intercourse with him, being indeed put to death in the flesh, by those enemies whom God permitted for a while to triumph over him; but quickened by the Spirit of God, which soon reanimated his body, and raised it to an immortal life: Even that Spirit, by the inspiration of which granted to his faithful servant Noah, going forth, as it were, in that progress in which he employed him, he preached to those notorious sinners, who for their disobedience, have since experienced the just severity of the Divine vengeance, and are now in the condition of separate spirits, reserved, as it were, in prison, to

Because Christ also once suffered, &c.] The following section, though it seems a kind of digression occasioned by the apostle’s mentioning the name of his blessed Master, yet is, in the main, properly connected with his purpose of animating them under their sufferings.

Quickened by the Spirit.] Dr. More renders it, remaining alive in the spirit, and urges it as an argument against the sleep of the soul. More’s Theol. Works, p. 17.

The spirits in prison.] Hardly any text has been more differently interpreted than

this. Some understand it of souls who were in some lower place in paradise, so φυλακή, or in a watch tower, where they were waiting the Redeemer’s coming; others of those in hell, whom he delivered, to grace his triumph. See Dr. More’s Theolog. Works, p. 18. Bishop Pearson on the Creed, p. 228. Lord Barrington understands it of Noah’s preaching to his own family, shut up with him in the ark; while Dr. Whitby and Burnet understand it of those who were in the darkness of heathen ignorance. Burnet’s four Disc. p. 68, 69. Compare Limborch’s Theol. 3.

By which he preached to the sinners of the

the severer judgment at the great day. I speak of those, who were long since disobedient, when once the abused and insulted long suffering of a compassionate God waited upon them, in the days of the patriarch Noah, during the succession of one hundred and twenty years, while the ark was preparing; in which few, that is, eight souls, of Noah and his wife, his three sons and their wives, were carried safely through the water, in which the residue of mankind perished. The antitype to which, (or that which corresponds to, and was figured by it, that is, by the preservation of Noah’s family in the ark,) does now save us, or is the instrument of our safety and preservation, as the ark was of theirs; [I mean] baptism, whereby we are received into the Christian church, and numbered amongst the heirs of salvation; but then it is to be remembered, that it is not merely the putting away the pollution of the flesh by the use of material water, for that would be very insignificant; but the answer of a good conscience, the reply that it makes when interrogated in the presence of God, and spoken in such a language as he only is capable of hearing and understanding; and when this likewise is found, then we attain salvation, by that great event in which at baptism we declare ourselves believers; I mean the resurrection of our Lord

viii. 27, 28. Upon the whole, I think the sense given in the paraphrase is most easy; and next to that, know none more probable than that of Mr. Cradock, who explains it of Christ’s preaching, while he was on earth, to those who were now spirits in prison; which might engage them to a holy caution, lest they also should trifle with the means of salvation which they enjoyed, and perish as the former did. Compare Mat. v. 25; Rev. xx. 7.

d Carried safely through the water: 41. 42. 43. [Raphelus abundantly justifies this sense of the particle 44, when used with a genitive case. See Amot. ex Xenoph. in loc.

e The antitype to which.] That is, the thing which corresponds, not with the water, but with the ark.

f Baptism, not the putting away the pollution of the flesh, but the answer of a good conscience.] It is well known the Jews laid a great stress upon their lustrations. The apostle therefore very properly cautions them against such foolish dependencies.

A courageous readiness in the performance of their whole duty, and even in suffering persecution for the sake of truth, was absolutely necessary, in order to maintain that good conscience, to which in their baptisms they professed such a regard, and to the exercise of which they so solemnly engaged themselves. Archbishop Leighton has observed in this place, that the word synodious here used, is a judicial word, and signifies interrogations used in the law for a trial, or executing a process, which is much preferable to the translation Dr. Barrow gives us, namely, the free and sincere stipulation. Barrow’s Works, Vol. I, p. 355. It is a credible fact, supported by Cyprian, and other ancient writers, that the catechumen had certain interrogations put to him at baptism, concerning his faith in Christ, and his renunciation of Satan, and all the works of darkness, and the vanity of the world; and it is very probable the apostle may refer to that custom.

As Christ then hath suffered for us in the flesh ;

Jesus Christ from the dead ; Who is now set down at the right hand of God, being gone into heaven, there to take possession of the glory prepared for him, where he reigns supreme over all worlds ; all the angels, and authorities, and powers, which are there enthroned, being made subject to him, and humbly bowing before his superior dignity and authority.

As Christ therefore has suffered for us in the flesh such extreme and amazing sufferings as are not to be described, and even when their weight lay heaviest upon him, even in the agony of death, persisted in his generous design to accomplish all that was needful for our redemption and salvation ; I beseech you, arm yourselves likewise with the same fortitude and resolution of mind in his cause, whatever extremities you may be called out to endure. And let this engage you, on the like principles, to mortify all your irregular desires, and to die to sin ; for he who hath, in conformity to our Lord Jesus Christ, suffered this crucifixion in the flesh of which I now speak ; he has ceased from the habitual practice of all sin whatsoever, and considers himself as absolutely and finally dead to it, so as never to return to it any more : And no longer to live [his] remaining time in the flesh, whether it be shorter or longer, according to the lusts of men, those lusts by which they are too frequently and generally governed ; but according to the will of God, in a holy conformity and obedience to the Divine precepts, how contrary soever they are to his own carnal and sensual inclinations, or to his worldly interests. For surely the time of life that is past, [may] appear to [be] sufficient, and more than sufficient for us, to have forgotten the great end for which life was given, and to have wrought the will of the Gentiles ; following those pleasures and pursuits to which the hea-

g Being gone into heaven, &c.] When the apostle speaks of the resurrection and glory of Christ, he means not only to represent him as the object of our confidence ; but to intimate, that if we imitate him in his courageous fidelity, we may hope to partake with him in his glory.

h He who hath suffered in the flesh hath ceased from sin, &c.] It is plain, that

suffering in the flesh, cannot signify suffering death ; because the apostle in the very next verse mentions the remaining part of life as not to be spent in the lusts of the flesh. The sense, to be sure, is something obscure ; and I have sometimes doubted whether it may not intimate, that the consciousness of having endured suffering for Christ greatly confirms our motives to obedience.

We should live according to God in the sp

thens that know not God, are addicted; when ye walked in all the variety of lasciviousness, inordinate desires, excess of wine, banqueting, drunkenness, and unlawful detestable idolatries:¹ In respect to which abominable course of life, they who were once your partners in such enormities, now think it strange k that you run not with them, as ye once did, into the same profusion of the most profligate riot:¹ speaking evil [of you,] wretched creatures as they are, Who, though forgetful of the true honour and happiness of the human nature, shall nevertheless give an account of all this disorder and abuse, to him who is ready in a little time to appear, that he may judge the living and the dead: For it was to this purpose that the gospel was preached also to the dissolute Gentiles, who might truly be said to be dead in trespasses and sins, that they might be judged according to men in the flesh; m 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; but might live according to God in the spirit, might be brought to a truly spiritual and

¹ Unlawful idolatries.] Considering how very averse the Jews were, in the postle’s times, to idolatry, I cannot think in his passage he hath a respect to them, and therefore I look upon this as one argument among many, which might be eged, to prove that this epistle was written to Gentile, as well as Jewish Christians

k Think it strange: [ἐνεξάρτη] Raphelius (Ἀνασθένναι) in loc.) and others, have observed that the original word is very emphatical, and expresses a perfect amazement and consternation of mind. The same word is used below at the 12th verse.

l Profusion of riot.] This is a very literal translation of Archbishop Leighton.

m That they might be judged, &c.] This interpretation, which is preferred by Brennius and Dr. Whitby, appeared to me, on a full examination, most probable; though the text must be confessed to be extremely difficult. Some have thought the apostle refers to those who then suffered martyrdom for Christianity; as if he had said, “It was gospel indeed, good tidings, even to those who used for it; for though men condemned their bodies, yet the salvation of their souls, which is of infinitely greater importance, has been secured by it.” Dr. Whitby renders the

latter clause, “That they might condemn their former life, and live a better.” But this does not preserve the force of χριστιαν, nor the opposition between χριστιαν, and χριστιαν. Sir N. Knatchbull supposes it to be understood before χριστιαν, and renders it, “That they who are according to men in the flesh, that is, live a sensual life, may be condemned; and they who live according to God in the spirit, (that is, a holy life,) may live.” No interpretation seems more singular than that of Mr. Savin; who seems to consider it as referring to chap. iii. 19, and understands it of the sinners of the old world, and founds upon this text some hopes of the salvation of some of them; as if the meaning were, God sent his message to them with a bird design, that though their bodies perished, their souls might be saved and he fancies that for this reason the flood came gradually upon them. Saur Dixx Vol. I p. 112 If that interpretation be preferred, which refers it to those actually dead, it will be, (as Mr Baxter observes,) a proof of the existence of spirits in a separate state. The chief objection against the sense I have chosen, is, that it changes the signification of the word dead so soon.

Reflections on the benefits we receive by Christ’s death.

Divine life: and if when men hear of the gospel, they will not receive and improve it for this important purpose, they must expect to render to God an impartial and severe account for their abuse of it, and must stand by all the terrible consequences of their folly.

IMPROVEMENT.

LET our devoutest meditations frequently dwell on the benefits we receive by the death of Christ, and the wonderful manner in which they are conveyed. The important end, for which he suffered, the just for the unjust, was to introduce us into the presence and favour of God: let us rejoice, that we are brought nigh to the Infinite Majesty of heaven, the indefectible source of perfection and blessedness; and always live as in a state of nearness and intimacy with him; dreading the most distant approach to that disobedience to the heavenly message, which even after the patience of God waited on them, proved fatal to the sinful inhabitants of the old world. That patience indeed waits upon us; but as their time was limited, so is ours. For ever blessed be the Father of mercies, that by Christ he hath made provision for our salvation, as he did of old for Noah and his family, by commanding him to prepare an ark. But then let us remember, the baptism that saves, is not the putting away the filth of the flesh, but the answer of a good conscience towards God. If we have this inward witness, let the resurrection of Christ, and his exaltation to supreme glory at the right hand of the Father, encourage our sublimest hopes; and let us triumph in him as our all sufficient Saviour, who, though he were once crucified, now sits on the throne of his glory, principalities and powers being made subject to him.

Let the recollection of his bitter sufferings excite our zeal and courage in his sacred cause, and arm us with a conformity of sentiments and resolutions to his own; that we may cease from sin; that we may spend the residue of our lives, not in following the lusts of the flesh, but in fulfilling, in all respects, the will of our God. Let us often reflect, that, perhaps, we were long insensible of his sacred authority, and in many instances were the sport of irregular appetites and passions: let the past part of our lives suffice, and be deemed more than sufficient, to be spent in this inglorious and detestable slavery. By mortification let us assert our liberty. And though others wonder at our abstinence, severity, and self denial, let us not envy that excess of riot into which, with unbridled eagerness, they allow themselves to run. But seriously considering the awful account they must render, (though alas! so ill prepared for it,) to the great Judge of quick and dead; let us readily choose, and cheer-

As the end of all things is at hand;

fully submit to the severest mortification which God may require vii. of us. Let us rather embrace a life which infidels would esteem verse death, than expose our immortal souls to the judgment of God, 6 to his condemnation, from which there lies no appeal, and which will consign over impenitent sinners to an execution infinitely dreadful, beyond their utmost fears and apprehensions.