And such a petition should check all overweening confidence in our own power to withstand temptation, all overreadiness to put ourselves in the way of danger that we may show our strength, and that we can stand though others may fall. The sin and folly of such presumption would be constantly present to St. Peter's mind. He could not forget how his own faith failed when he would make a show of it by walking to meet Jesus over the sea of Galilee. Still less could he forget that utterance of self-confidence, which thought scorn of trials to come, "Though I should die with Thee, yet will I not deny Thee." It needed but the timid suggestion of a servant-maid to call forth that manifestation of feebleness for which only tears of deepest penitence could atone, and which remained the darkest memory in the Apostle's life. He above all men knew to the full the need we have to pray, "Lead us not into temptation."
And in respect of courting trial, even when the suffering to be encountered would be allowed by all men to be suffering for righteousness' sake, the New Testament gives us many lessons that we should not offer ourselves to unnecessary danger. Our Lord Himself (John viii. 59), when the Jews took up stones to cast at Him, hid Himself and conveyed Himself out of harm's way. At another time we are told, "He would not walk in Judæa because the Jews sought to kill Him" (John vii. 1). St. Paul, too (2 Cor. xi. 33), to avoid uncalled-for suffering, was let down by the wall of Damascus, and afterwards made use of the dissensions of the Pharisees and Sadducees (Acts xxiii. 6) to divert the storm which their combined animosity would have raised against him. In this spirit St. Peter gives his counsel. "Make sure," he would say, "that the trials you bear are sent to prove you. Let constant self-questioning testify that they _are_ proving you; then wonder not that they are sent, but _rejoice inasmuch as ye are partakers of the sufferings of Christ_." He who thus learns the blessing of trial thanks the Lord for his troublous days. He has a double joy, rejoicing in this life, sorrowful yet alway rejoicing; and is assured that at the revelation of Christ's glory his joy shall be still more abundant.
_If ye are reproached for the name of Christ, blessed are ye._ It was a joy to the Apostles (Acts v. 41) at the beginning of their ministry that they were counted worthy to suffer dishonour for the name. Their offence is described as speaking in the name of Jesus, and filling Jerusalem with their teaching. The feeling of their persecutors was so strong that they were minded to slay them, but upon wiser counsel they only beat them and let them go. St. Paul's commission to Damascus (Acts ix. 14) was to bind all that called upon the name of Christ, and his work after his conversion was to be "to bear Christ's name before the Gentiles and kings and the children of Israel." What such preaching would be, we gather from St. Peter's words (Acts ii. 22). They taught men that Jesus of Nazareth, a Man approved of God by powers, and wonders, and signs, had been crucified and slain by the Jews, but that God had raised Him from the dead; that He was now exalted by the right hand of God and was ordained of God (Acts x. 42) to be the Judge of quick and dead; that to Him all the prophets bare witness that through His name every one that believeth on Him should receive remission of sins. St. Paul and the rest preached the same doctrine. All that had happened in Christ's life was "according to the Scriptures" (1 Cor. xv. 3, 4) of the Old Testament; Christ and Him crucified (1 Cor. ii. 2), Jesus and the resurrection (Acts xvii. 18), are the topics constant in his letters and on his lips. And for their doctrine and their faith preachers and hearers suffered persecution and reproach.