but to the whole lost race, the difficulty vanishes. Christ did not preach to the same persons that wore disobedient before the Flood, but to the same race, the same spiritual condiUon. But did Christ thus preach? Certainly, through his servants. It has been said that the more correct title of the Acts of the Apostles would be the Acts of the Risen Lord. But why this reference to the d:i.ys of Noah? If you look through Poter'a Epistles you will see that he seems to have regarded the Flood as a di vidina- line between two worlds, which afford points of contrast. We have this contrast her~. The power of God over "spirits in prison" was straitened formerly,-after all the years through which his long-suffering waited, only "few, that is eight souh1, were saved ; " but since Christ suffered for sins, this is the record, " The same day there were added to the Church about three thousand souls;" and the record ends with the great multitude which no man can number, standing before foe throne, and before the Lamb. l[, THE DESIGNATION OF THOSE TO WHOM CHRIST PREACHED, "SPIRITS IN PRISOX." "Spirits:" what are they? Ah! who can tell? Immortal natures, wh0se greatness is not hinted at in the frail tabernacle in which they dwell. Spirits never destined to find their home in the dust, or their joys on earth, but to rise in the free vast world of spirits to the Father of spirits, wearing his likeness, fulfilling his will, sharing his glory, standing before his throne. Think of these in prison, bound by the fetters of sin, groping in darkness, in the narrow chamber of an ever-narrowing life-bound, witu Satan for the gaoler. The power with which the crucified Christ preached to these. The power over men and on men's behalf which our Lord possesses, he acquired through bis cross; only if he were "lifted up" would he be able to draw all men unto him. Ill. THE FREEDOM IN THE CLEANSING OF THE CONSCIEKCE WHICH RESULTED FROM ms PREACHING, The twenty-first verse is very complicated; the mixture of metaphor, too, is not in accord with modern ideas, but it is frequent in Scripture. Here there are two incongruous figures blended, but the idea is this: Peter had said tbat Noah was saved by water, and he adds as it were, "And by the way it is water that saves you, that which is typified in the water of baptism, not the putting i.way of the filth of the flesh, but the interrogation of a good conscience towards God, through the resur- rection of Christ. Sin is the great bond that holds Satan's captives fast-sin in the conscience ; there is no freedom for the soul till that is removed. Salvation, i.e. fr~- dom, comes through cleansing (water); cleansing comes through a crucified Sadow·; "the blood of Jesus Christ, God's Son, cleanses us from all sin." Brethren, therein lies Christ's delivering power.-C. N. Vers. 8-12.-Unity between Christian people. Peter had, so this passage suggests, well learnt the lesson about forgiveness to which he had listened as he heard the sermon on the mount, and he had equally well drunk in the spirit of the great intercessory prayer he had heard in the upper room, "That ye all may be one." For he is here gathering up all his teaching about social life in the strong words now before us: "Finally," etc. He is enjoining, iu simple detail and with a sublime motive, unity between Christian people. I. WHEREIN DOES UNITY DETWEEN CHRISTIAN PEOPL!!: CONSIST? St. Peter, as Leighton suggests, here denotes five graces, of which "love" is the stalk, having two on either side. "Like-minded;" not simply what our word "mind" usually means- thought, opinion; but judgment, purpose, affection. "Compassionate," or sympathetic; i.e. feeling with others. "Loving as brethren." True family life is a model of Church life. "'!'ender-hearted;" insensitiveness disqualifies for Christian life. "Humble- minded ; " the old version bas "courtesy; " this is the genius or secret of courtesy. 'l'he lowly temperament makes little of itself and much oi others: its possessor, and he alone, is the gentleman. II. How IS UNITY D:!:T\VEEN CIIRISTIAN PEOPLE MAh'IFESTED? The tone of social relationship here enjoined is pitched in a far higher key than the prevalent one, "retaliate," etc.; it is in harmony wHh the sermon on the mount. "Not renclering '!Vil for evil, nor reviling for reviling." 'l'he first excluding all the actions, the second all the words, of resentment. "But contrariwise blessing." This is a distinct remi- niscence of the sermon on the mount. 160 THE l<'IRST EPISTLE GENERAL OF PE'l'ER. [en. m. l-:J2,
"The ~~ndal tree perfumes, when riven, 'l'he axe that laid it low. Let him that hopes to be forgiven, Forgive and bless his foe." IIT. ,vHAT IS TIIE METHOD FOR ATTAINING THIS CunrSTIAN UNITY? 1. There is first of all a direction as to the detail of speech. " Refrain," etc. 2. There is theg, a wide ~nd deep precept applying to the whole of life. " Turn away from evil and do good." The negative and the positive are here. ' IV. WHAT ARE THE MOTIVES FOR DOING ALL AND BEING AI.L THAT WILL ENSURE THIS UNITY? 1. The Christian man is called to inhei·it blessing. 2. The cultivation of the essential spirit of Christian unity ensures the summ1tm bonum of individual life. "Love life; see good days." 3. The relationship of God is the great determining con- dition and motive in all that leads to this Christian unity. "The eyes of the Lord , . , face," etc.-U. R. T.