Rome, he was crucified with his head downwards, himself having desired that he might suffer in that manner 1. If we examine the early part of St. Peter's history, can any thing appear more improbable than that he should have become so illustrious an example of holy fortitude? Should we have heard of his constancy and intrepidity, his labours, conflicts, and sufferings, in the propagation of the Gospel, if he had been left to himself and his own unassisted powers. The difference is most striking between the Apostle before, and the Apostle after, the descent of the Holy Spirit. Can we see in the disciple, who denied his LIVING Master, any resemblance to the preacher of Christ CRUCIFIED? Can we discover in the follower, who wanted resolution to bear up against the taunt of a maid-servant, any feature of the champion of the Gospel in the face of the synagogue, and before the highest human tribunals? Can we discern in the apostate disciple any trace of one of the boldest of "the noble army of martyrs?" This change of disposition and conduct in St. Peter is inexplicable, unless we ascribe it to the operation of the Divine Spirit, unless we acknowledge in it a verification of the promise to the 1 Hist. Eccl. Lib. iii. c. 1. Apostles: "YE SHALL RECEIVE POWER AFTER THAT THE HOLY GHOST IS COME UPON YOU1." Admit the fulfilment of this promise, believe that the dejected, equivocating Peter was the resolved, unshrinking Gospel advocate, made " strong in the Lord, and in the power of His might "," and all difficulty is removed. A cause is then confessed, adequate to the effect. CHAPTER II. THE DOCTRINES WHICH ST. PETER TAUGHT, AND THE POWER WITH WHICH HE PROCLAIMED THEM, EVIDENCED THE LIGHT AND SUPPORT WHICH HE RECEIVED FROM THE SAME DIVINE SPIRIT. THAT St. Peter was endued with the " power from on high," which the Apostles had been taught to expect through the intercession of their risen Saviour, appears, not only from his change of CONDUCT, and invincible religious fortitude, but from his change of LANGUAGE also, and his perception of the spirit and design of the evangelical dispensation, which he had imperfectly comprehended during the personal ministry of Jesus. In what manner did he acquire a full knowledge of the nature and extent of the deliverance which Jesus wrought, and arrive at "the proper stature and strength" of a "minister of Christ, and steward of the mysteries of God 1?" 1 1 Cor. iv. 1. That he wanted an accurate understanding of the system of Christian redemption, even to the very last day of our Saviour's continuance upon earth, is evident from several passages in the Scripture history. When Jesus began to inform the twelve of His approaching sufferings, (about a twelvemonth before the event predicted,) Peter expressed himself in a tone of surprise and distress: "Then Peter took Him', and began to rebuke Him, saying, Be it far from Thee, Lord; this shall not be unto 1 προσλαβόμενος αὐτὸν ὁ Πέτρος. Our translation, “ took Him," is incomplete. Campbell, Heylyn, Clarke, and others, render рooλaẞóμevoç, "taking Him aside." Beausobre and Lenfant agree with this version, "L'ayant tiré à part." Schleusner's translation is, "manu prehensum Eum cœpit objurgare Petrus." Wakefield translates роoλaßóμevos, " took Him up,' suddenly interrupted Him with the vehemence of spirit which Peter sometimes showed. 66 2 “Ιλεώς σοι, Κύριε. The words, εἴη ὁ Θεὸς, are here, perhaps to be supplied. The sense then is, God forbid it, God be merciful to Thee, and avert such a calamity! In the LXX. of 1 Chron. xi. 19., we read, "Iλɛús μoι, ò Оɛòs, “ My God forbid it me!" The marginal reading of our Bibles is, "Pity Thyself;" and many commentators understand St. Peter's expression as referring to our Saviour's power to preserve Himself from the affliction. Beza's version is," Propitius Tibi esto," and Castalio's," Parce Tibi !" Augustin says, "Petrus, amans Eum, sed adhuc carnaliter, mori timens mortis Interfectorem, Absit a Te, inquit, Domine; absit a Te; propitius Tibi esto! Non dixisset, Propitius Tibi esto, nisi agnosceret VERum Deum." -Serm. 296. Thee" He was unable to reconcile this notice with his imagination of the greatness of the promised Deliverer. The Hebrew oracles had represented the Messiah's kingdom as EVERLASTING 2; Peter conceived it impossible, therefore, that His enemies should put Him to death. He had not at that time learned from the prophetic writings that the Redeemer's afflicted was to precede His triumphant state. He did not understand, what he was afterwards enabled to explain, that "the Spirit of Christ," which was in the Prophets, had "testified beforehand the sufferings of Christ, and the glory which should follow 3." He was slow of heart to believe ALL that the Prophets had spoken," and dwelt upon the descriptions of the Messiah's triumph, while he overlooked those of His humiliation. The exclamation of Peter was meant to be expressive of zeal and attachment, but it was inconsiderately uttered, and, because it militated against the appointed scheme for the salvation of mankind through a suffering Messiah, Jesus addressed to him the reprehension, "Get thee behind Me, Satan"; thou art an offence unto Me: for thou 66 1 Matt. xvi. 22. 3 1 Pet. i. 11. 5 2 Psalm lxxxix. 36, 37. cx. 4. Ὕπαγε ὀπίσω μου, Σατανᾶ-Get thee behind Me, thou ADVERSARY. Matt. xvi. 23. ΣΑΤΑΝ (Gr. ΣΑΤΑΝΑΣ) may be here used appellatively. The word is thus applied to human |