give an answer to every man," who should ask them "a reason of the hope" that was in them, "with meekness and fear 1."

1

cites thus: " Behold my servant, whom I have chosen, MY BELOVED, IN WHOM MY SOUL IS WELL-PLEASED," xii. 18. See also Deut. xviii. 15. and Psalm ii. 7. Jesus was shown to be the Person thus described by the Divine testimony both at His baptism and at His transfiguration; and those, in the presence of whom so plain a proof of His Messiahship was given, had the PROPHETICAL WORD more confirmed to them, than it could have been to generations before the coming of Christ, to whom it was, comparatively, "a light shining in a dark place."

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Bishop Warburton understands, by the more sure word of prophecy," not the prophecies of the Old Testament, but the long series of prophecies to be fulfilled under the New. He considers that St. Peter, having alluded to the twofold evidence of miracles and prophecy, and ended what he meant to say of the first, proceeded to the other in these words, "We have also a more sure word of prophecy"'—a word that may be more firmly relied on, and whose existence is more durable; this being true of prophecy, fulfilled in different ages, when compared with the traditional evidence of miracles. See Div. Leg. book ix. chap. 6. and Discourse on the Rise of Antichrist. St. Peter might have

referred to unfulfilled, as well as to fulfilled, prophecy. The faith of Christians, already confirmed by the correspondence of events with ancient predictions, has received, and will from age to age derive, additional strength by the observation of the accomplishment of the prophecies contained in the New Testament, relating to the condition, the afflictions, corruptions, and final triumph, of the Church.

11 Pet. iii. 15. It has been thought by some writers that the words, "with meekness and fear," are to be applied to the inquirer after truth, and not (as they are generally understood to relate) to the defender of it; and that the Apostle meant to say, that every man, desirous of religious knowledge, and seeking it sincerely, and in the spirit of meekness and godly fear, ought

This is quite remote from, and wholly incompatible with, enthusiasm.

to be assisted and informed by the enlightened believer. The words are so placed, as to admit of application either to the asker, or to the answerer. St. Paul's advice, however," in meekness, Ev ρgórηr, instructing those that oppose themselves," accords with the sense commonly affixed to this text. 2 Tim. ii. 25. See also James iii. 13, &c. In several MSS. the word aa is inserted before μετὰ πραύτητος καὶ φόβου, but with meekness and fear.

CHAPTER V.

NO INFERENCE UNFAVOURABLE TO THE CHRISTIAN RELIGION IS TO BE DRAWN FROM ST. PETER'S DENIAL of our lord.

It might have been objected, I remarked, to St. Peter's preaching at the beginning, that he had thrice publicly renounced the Teacher, of whose pretensions he had been able to form, by long and close observation, an accurate and complete judgment. This scoff has in later times been opposed to our Apostle's testimony. But it is the scoff of "foolish men 1." Peter's denial of his Lord, disgraceful as it was to himself, in no way affects the credit of the Christian religion. On the contrary, from the behaviour of the Apostle in the high priest's palace, when all the circumstances of the case are taken into view, the spotless purity and

1 1 Pet. ii. 15.

perfect holiness of the life of Christ, and the truth of the doctrines which He taught, are to be inferred.

Peter, before the time of his fall, had unquestionably satisfied his mind on the subject of the claim of Jesus. He must have clearly ascertained whether the works, which attached followers to Him, were exertions of Divine power, or the contrivances of human art. Repeated opportunities of determining this point had been afforded to the Apostles. Peter, in particular, had been presented with several such opportunities in his private and confidential intercourse with his Lord. It is related, "When Jesus was come into Peter's house (at Capernaum) He saw his wife's mother laid, and sick of a fever. And He touched her hand, and the fever left her; and she arose, and ministered unto them." Was there just reason to believe, that the recovery of this woman was miraculous? We read, that in the evening of the same day, during our Lord's abode, as it appears, at Peter's house, " they brought unto Him many, that were possessed with devils; and He cast out the spirits with His word, and healed all that were sick 2." Was this proof of His mission from God really exhibited? It is recorded, that when our Saviour, to avoid giving offence to the

1 Matt. viii. 14, 15.

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2 Ibid. 16.

priests and rulers, determined to pay the tributemoney, He said to Peter, "Go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money1: that take, and give unto them for Me and thee 2." Was this prediction made good? Was this evidence of unlimited power

1 εὑρήσεις στατῆρα. A stater was a whole shekel, and worth about 2s. 44d. of our money. Every male Israelite above twenty years old, was to pay yearly half a shekel (the didrachma) towards defraying the charges of the Temple. Exod. xxx. 13,

14.

In the course of this transaction three evidences of our Saviour's Divine character were afforded.

When Peter was prepared to explain the application from the receivers of the tribute-money, Jesus "prevented him," showed that He knew his thoughts, and was acquainted with the subject, upon which he intended to speak. Προέφθασεν avròv ò 'Inoous, prævenit eum Iesus sermone, Jesus spake before him, anticipated what His Apostle was about to ask.

Again, the language and argument, which Jesus employed, conveyed intelligence of His Divine nature. "What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook," &c. Our Saviour reasoned, that, if kings do not receive tribute from their CHILDREN, He might plead an exemption from the demand in question, as the SON of that King, in whose name, and for whose honour and service, the tribute was levied. The Temple was HIS FATHER'S HOUSE." John ii. 16. xiv. 2.

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The truth, thus shown by argument, was confirmed by the miracle.

2 Matt. xvii. 27.