The Pulpit Commentary — 1 Peter — Section 149

occasion serves, speak for him. The best evidence of the power of re[iaion is the holy lives of Christians. But men will sometimes ask for a reason of the hope that is in them. That hope seemed a strange thing in the days of persecution and unbelief; men thought it wild folly, fanaticism. Christians had often to speak or to write in defence of their faith. We should be ready to do so still both for the g;lory of God and for the sake of the inquirer's soul. Therefore we should imitate the Berceans, who "searched the Scriptures daily, whether those things were so." We should take care that our faith is established on the holy Word of God; those who are able should pursue such other studies as may assist us in the defence of the faith. "But," the apostle adds (the conjunction is emphatic), "with mecknes:, and fear." There i3 always danger in theological controversy-danger lest, in heated argument, we trans- gress the law of love and truth; and danger lest we tread irreverently on holy ground, and speak thoughtlessly of holy things. There must be a mingling of awe and sweet- ness and wisdom in the temper of him who would by his words win souls to Goel and the truth. And he must have a good conscience. A good conscience is the consciousness of good thoughts, motives, desires; the Christian must exercise himself, like St. Paul, "to have always a conscience void of offence toward God and toward men." Such an inner consciousness will give warmth, reality, energy, to his wor<ls when he is contending for the faith. Words will not convince if they are out of harmony with the life; unreality will soon betray itself. A. good life without words is a better defence of religion than the most learned apology without a godly life. The good life puts to shame the false accusations of the enemies of Christianity; it proves the truth and the strength of Christian motives. But the good life must flow from the good conscience. Men sometimes begin at the wrong end; they try first to reform the outward life; they should begin with the mind and conscience. "If Christians in their progress in grace would eye this the most, that the conscience be growing purer, the heart more spiritual, the affections more regular and heavenly, their outward carriage would be holier; whereas the outword work of performing duties, and being much exercised in religion, may, by the neglect of this, be labour in vain, and amend nothing soundly. To set the outward actions right, though with an honest intention, and not so to find out and regard the inner disorder of the heart, whence that in the actions flows, is but to be still putting the index: of a clock right with your finger, while it is foul or out of order within, which is a continual busiuess, and does no good. Oh! but a purified conscience, a soul renewed and refined in its temper and affections, will make things go right without, in all the duties and acts of our callings" (Leighton). 3. Christians have comfort in their sufferings. For (1) they know, if they are called to suffer, that it is the will of God, and that his will is better than our will. He willeth that we should be saved, that we should come to repentance and live; he willeth our sanctification; and be makes our earthly afflictions, if we bear them patiently, work together for our souls' good. .And (2) it is better to suffer while well-doing and (a:; was once the case often, and is sometimes the case now) for well-doing than for evil- doing. The world thinks otherwise ; people often say that they could bear this or that trouble better if they had deserved it. But those who say that seldom bear deserved afflictions well; and the Christian knows that suffering for well-doing, when it comes, is the highest form of sulforing, for it makes the suffering Christian most like unto the suffering Lord. If only he has a good ccnscience, if his conversation (his life aud conduct) is in Christ, in the sphere of his presence,-be can look inward and find Christ, he can look upward and see by faith the prize of the high calling; and then be car: say, even in the midst of suffering," Blessed be the Name of the Lord." LESSONS. 1. Let us love the brethren ; then we shall be of one mind and one heart; we shall be pitiful, courteous, humble. 2. Remember the Lord's words," Ven~eance is mine;" "Love your enemies." 3. The eye of the Lord is upon you; speak and do only what is acceptable to him. 4. Make your heart a temple of God; reverence his presence there. 5. Be very careful, when it is your duty to contend for the faith, to speak with meekness and reverence. Vere. 18-22.-0onsider Christ. I. His sm'FERINGS. 1. Their cause. Even he suffered. The uni versality·pf suffering is a. common. topi~ of consolation. '' Man is born to trouble. n But the thought of the Sllffering Saviour 1s a source of sweeter comfort  144 THE FIRST EPISTLE GENERAL OF PETER. [oa. m. 1-22,