But God's ordinance in respect of the suffering of the godly has been the same from of old. In the ancient world Noah had found grace in God's sight in the midst of a graceless world. He was made a witness and a preacher of righteousness; and the faithful building of the ark at God's command was a constant testimony to the wrong-doers, whose sole response was mockery and a continuance in the corruption of their way. But God had not left them without witness; and when the Deluge came at length, some hearts may have gone forth to God in penitence, though too late to be saved from the destruction. To Noah and those with him safety was assured; and when the door of the ark was opened, and the small band of the rescued came forth, it was to have the welcome of God's blessing and to be pointed to a token of His everlasting covenant. In this wise St. Peter adds once more to the consolations of those who endure grief and suffering wrongfully, and thus does he set forth the general drift of his argument. But the whole passage is so replete with helpful lessons that it merits the fullest consideration. _For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing._ For evil-doing suffering is certain to come. It cannot be escaped. God has linked the two together by an unalterable law. Such suffering is penal. But when the righteous are afflicted their lot is not of law, but of God's merciful appointment and selection, and is ordained with a purpose of blessing both to themselves and others. The words of St. Peter are very emphatic concerning God's ordinance: _If the will of God so will_. It is not always clear to men. Therefore St. Paul (Eph. i. 9) speaks of the mystery of the Divine will, but in the same place (i. 5) of the good pleasure thereof. It is exercised with love, and not with anger. It was the feeling[10] with which God looked forth upon the new-created world, and, behold, it was very good (Rev. iv. 11). With the same feeling He longs to behold it rescued and restored. Such is the desire, such the aim, with which God permits trial and distress to fall upon the righteous. And that the sufferers may be kept in mind of God's remedial purpose herein, the Apostle adduces the example of Christ Himself: _Because Christ also suffered for sins once, the righteous for the unrighteous, that He might bring us to God_. The suffering Christ should give pause to all questionings about the sufferings of His servants. Their lot may be hard to explain. But be their lives ever so pure, their purposes ever so lofty, "in many things we offend all," and need not murmur if we be chastened. But as we think of the sinless Jesus and His unequalled sufferings, we learn the applicability of the prophet's lamentation, "See if there be any sorrow like unto my sorrow" (Lam. i. 12). The burden of the unrighteous world was laid upon the righteous Son of God, and this because of God's love for sinners. Herein was the love of God