---

I. THE CONFIDENCE OF INEXPERIENCE, AIDED BY LACK OF IMAGINATION. How often is this repeated before our eyes! Castles in the air are built by inexperienced virtue, to be demolished, alas! at the first touch of the realities of vice. The country lad who has been brought up in a Christian home, and is coming up to some great business house in London, makes vigorous protestations of what he will, and will not, do in a sphere of life, of the surroundings of which he can, as yet, form no true idea whatever; the emigrant, who is looking forward to spend his days in a young colony, where the whole apparatus of Christian and civilized life is as yet in its infancy, or is wanting altogether, makes plans of a situation, of which he cannot at all as yet, from the nature of the case, take the measure; the candidate for holy orders, who anticipates his responsibilities from afar, gathering them from books and from intercourse with clergymen, makes resolutions which he finds have to be revised by the light of altogether unforeseen experiences.

II. AN INSUFFICENT SENSE OF THE POWER OF NEW FORMS OF TEMPTATION. A man living in a comparatively private position is exemplary. His little failures do but serve to set forth the sterling worth of his general character. He seems to be marked out for some promotion. All predict that he will be a great success, since he has shown on a small scale excellencies which will certainly distinguish him, and will adorn a larger sphere. He is promoted, and he turns out a hopeless failure. "How extraordinary!" cries out the world. "Who could have anticipated this?" exclaim his friends. And yet the explanation may be a very simple one. He may have been brought, by the change of circumstances, for the first time in his life, under the influence of a temptation hitherto unknown to him. He may have been tempted in his earlier years by appeals to avarice, illicit desires, or personal vanity; but never, as yet, has he felt the pressure of the fear of man. In that place of prominence he, for the first time, feels the fear of a mass of human opinion which he does not in his conscience and his heart respect, but which he fears only because it is a mass. And this fear is too much for him, too much for his sense of justice, too much for his consistency and his former self. Alas! that new temptation has found a weak place in his moral nature; it has sprung a leak in him; and the disappointment is as keen to-day as the expectations of yesterday were unduly sanguine.

III. ST. PETER'S OVER-CONFIDENCE WOULD SEEK TO HAVE BEEN DUE IN PART TO HIS NATURAL TEMPERAMENT, AND TO HIS RELIANCE ON IT. A sanguine impetuosity was the basis of his character. In this instance, there was probably a mixture of these dispositions — genuine love of our Lord, stirred to vehemence by the recent defection of Judas, combined with eagerness, the product of temperament. The exact proportions of the combinations we know not; but, at any rate, nature had more to do with his language than grace. And while grace is trustworthy in times of trial, nature may be expected to give way. An instance of this confusion between grace and nature is to be found in the enthusiasm which led to the Crusades. No well-informed and fair-minded man can question the genuine love of our Lord Jesus Christ, which filled such men as Peter the Hermit, and still more that great teacher and writer, St. Bernard. They exerted, these men, some seven centuries ago, an influence upon the populations of Central Europe, to which the modern world affords absolutely no sort of parallel, and at their voice thousands of men, in all ranks of life, left their homes to rescue, if it might be, the sacred soil on which the Redeemer had lived and died, from the hands of the infidel. Who can doubt that of these not a few were animated by a love which is always noble — that of giving the best they had to give from their lives to the God who had made and redeemed them. But alas! who can doubt that many, perhaps a larger multitude, were really impelled by very different considerations which gathered round this central idea, and seemed to receive from it some sort of consecration, and that a love of adventure, a love of reputation, a desire to escape from the troublous times at home, the ambitious hope of acquiring influence or power which might be of use elsewhere than in Palestine, which might found or consolidate a dynasty, also entered into the sum of moral forces, which precipitated the crusading hosts on the coasts of Syria? And how many a crusader could analyse, with any approach to accuracy, the motives which swayed him in an enterprise where there was, indeed, so much of the smoke and dust of earth to obscure the love and light of heaven?

IV. THE LESSON'S TO BE LEANT FROM THIS EVENT.

1. Estimate enthusiasm at its proper value. It is the glow of the soul; the lever by which men are raised above their average level and enterprise, and become capable of a goodness and benevolence which would otherwise be beyond them.

2. Measure well our religious language, especially the language of fervour and devotion. When religious language outruns practice or conviction, the general character is weakened. If Peter had said less as they left the supper-room, he might have done better afterwards in the hall of the palace of the high priest.

(Canon Liddon.)

---

---

KJV: Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.

WEB: But Peter answered him, "Even if all will be made to stumble because of you, I will never be made to stumble."