from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world" (Sermons II. and III., "On Human Nature").

Conscience is a faculty. The mind may "possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind. which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them. together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose " (McCosh, "Divine Government, Physical and Moral ").

Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Cor. viii. 7, 12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Heb. x. 22; Tit. i. 15), through consciousness of evil practice. It may be seared (1 Tim. iv. 2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Tim. i. 3), unveiled, and giving honest and clear moral testimony. It may be void of offence (Acts xxiv. 16), unconscious of evil intent or act;

good, as here, or honorable (Heb. xiii. 18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is borne by external revelation rather than by the inward moral consciousness.

Falsely accuse (ÉπηρEάČOVтes). Compare Luke vi. 28; the only other passage where the word occurs, Matt. v. 44, being rejected from the best texts. The word means to threaten abusively; to act despitefully. Rev., revile.

17. If the will of God be so (εἰ θέλοι τὸ θέλημα τοῦ Θεοῦ). More literally, as Rev., preserving the play upon the word will, if the will of God should so will.

18. The just for the unjust. But the Greek without the article is more graphic: just for unjust.

In the flesh. The Greek omits the article. Read in flesh, the material form assumed in his incarnation.

In the spirit. Also without the article, in spirit; not as A. V., by the Spirit, meaning the Holy Ghost, but referring to his spiritual, incorporeal life. The words connect themselves with the death-cry on the cross: "Father, into thy hands I commend my spirit." Huther observes, "Flesh is that side of the man's being by which he belongs to earth, is therefore a creature of earth, and accordingly perishable like everything earthy. Spirit, on the other hand, is that side of his being according to which he belongs to a supernal sphere of being, and is therefore not merely a creature of earth, and is destined to an immortal existence."

Thus we must be careful and not understand spirit here of the Spirit of God, as distinguished from the flesh of Christ, but of the spiritual nature of Christ; "the higher spiritual nature which belonged to the integrity of his humanity" (Cook).

19. By which (ev). Wrong. Rev., correctly, in which: in the spiritual form of life; in the disembodied spirit.

Went and preached (πopevJeìs ékńpužev). The word went, employed as usual of a personal act; and preached, in its ordinary New-Testament sense of proclaiming the Gospel.

To the spirits (πveúμaσw). As in Heb. xii. 23, of disembodied spirits, though the word vxaì, souls, is used elsewhere

(Apoc. vi. 9; xx. 4).

In prison (ev puλaxy). Authorities differ, some explaining by 2 Pet. ii. 4; Jude 6; Apoc. xx. 7, as the final abode of the lost. Excepting in the last passage, the word occurs nowhere else in the New Testament in a metaphorical sense. It is often translated watch (Matt xiv. 25; Luke ii. 8); hold and cage (Apoc. xviii. 2). Others explain as Hades, the kingdom of the dead generally.

20. In which (eis v). Lit., into which. A pregnant construction; into which they were gathered, and in which they were saved.

By water (Sià). Rev., through. Some take this as instrumental, by means of water; others as local, by passing through the water, or being brought safely through the water into the ark. Rev., in margin, were brought safely through water.

21. The like figure whereunto. Following a rejected reading, &, to which; so that the literal rendering would be the antitype to which. Read ô ȧvTÍTUTTOV, which, the antitype or as an antitype; i.e., which water, being the antitype of that water of the flood, doth now save you, even baptism. Rev., which, after a true likeness doth now, etc. 'AvтíTUTоv, figure, or antitype, is from avτí, over against, and τúños, a blow. Hence, originally, repelling a blow: a blow against a blow; a counterblow. So of an echo or of the reflection of light; then a correspondence, as of a stamp to the die, as here. The word occurs only once elsewhere, Heb. ix. 24: "the figures of the true."

Putting away (àπódeσis). Peculiar to Peter. Here and 2 Pet. i. 14.

Filth (púπov). Only here in New Testament. In classical Greek signifying especially dry dirt, as on the person.

Answer (Teрúтnuа). Only here in New Testament. In classical Greek the word means a question and nothing else. The meaning here is much disputed, and can hardly be settled satisfactorily. The rendering answer has no warrant. The meaning seems to be (as Alford), "the seeking after God of a good and pure conscience, which is the aim and end of the Christian baptismal life." So Lange: "The thing asked may be conceived as follows: How shall I rid myself of an evil conscience? Wilt thou, most holy God, again accept me, a sinner? Wilt thou, Lord Jesus, grant me the communion of thy death and life? Wilt thou, O Holy Spirit, assure me of grace and adoption, and dwell in my heart?' To these questions the triune Jehovah answers in baptism, 'Yea!' Now is laid the solid foundation for a good conscience. The conscience is not only purified from its guilt, but it receives new vital power by means of the resurrection of Jesus Christ."

This is the sense of èπepwτâv eis, in the only place where it occurs in scripture, 2 Sam. xi. 7 (Sept.): "David asked of him how Joab did (ètepútnσev eis eipńvnv Iwáß).” Lit., with reference to the peace of Joab. Rev. renders, the interrogation, and puts inquiry, appeal, in margin.

22. Gone into heaven. Perhaps with the scene of the ascension in Peter's mind.

CHAPTER IV.

1. Arm yourselves (óλioaode). Only here in New Testament. The thought is Pauline. See Rom. xiii. 12; 2 Cor. vi. 7; Eph. vi. 10, 17; 1 Thess. v. 8; Col. iii. 12.

Literally the

Rev. puts it

Mind (ěvvolav). Only here and Heb. iv. 12. word means thought, and so some render it here. in margin. The rendering intent, resolution, is very doubtful.

It seems rather to be the thought as determining the resolution. Since Christ has suffered in the flesh, be ye also willing to suffer in the flesh.

2. Live (Bioa). Only here in New Testament.

The rest of the time (Toπov). Only here in New Testa

ment.

3. For the time past, etc. Compare Rom. xiii. 13.

Us (iv). The best texts omit.

Of our life (TOû Biov). The best texts omit.

Will (Bovλnua, the better reading for Jéλnua). Desire, inclination. See on Matt. i. 19.

When we walked (πeπopevμévovs). Rev., rightly, ye walked. Construe with to have wrought. The time past may suffice for you to have wrought the desire, etc., walking as ye have done; the perfect participle having an inferential reference to a course of life now done with.

Lasciviousness (ảσeλyeíais). The following enumeration of vices is characteristic of Peter's style in its fulness and condensation. He enumerates six forms of sensuality, three personal and three social; (1) 'Areλyelais, wantonness. See on Mark vii. 22. Excesses of all kinds, with possibly an emphasis on sins of uncleanness. (2) 'Evμiais, lusts. See on Mark iv. 19. Pointing especially to fleshly lusts, "the inner principles of licentiousness" (Cook). (3) Oivopλvyíais, excess of wine. Only here in New Testament. The kindred verb occurs in the Septuagint, Deut. xxi. 20; Isa. lvi. 12. From oivos, wine, and pλéw or pλúw, to teem with abundance; thence to boil over or bubble up, overflow. It is the excessive, insatiate desire for drink, from which comes the use of the word for the indulgence of the desire-debauch. So Rev., wine-bibbings. The remaining three are revellings, banquetings, and idolatries.