1 Peter iii. 15.
—Be ready always to give an answer to every man that asketh You a reason of the hope, that is in You, with meekness and fear.
These words have been often and justly quoted to prove the rational genius of our religion: but they have sometimes been quoted to prove much more, “The obligation, that Christians are under, to justify their religion, in the way of argument, against all opposers, and to satisfy all the difficulties and objections, that can be brought against it.” A magnificent pretension! but surely without authority from the text, as I shall briefly shew, by enquiring,
1. Who the persons are, to whom this direction is given:
2. What that hope is, which is in them, and concerning which they are supposed to be interrogated: And therefore
3. Lastly, what the proper answer, or apology must be, of those persons, when required to give a reason of such hope.
The resolution of these questions will afford us a clear insight into the meaning of the text: and then we shall be enabled to make some pertinent and useful reflexions upon it.
1. St. Peter addresses himself to the elect strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia—i. e. most probably, to Jewish Christians, dispersed through these countries, in which they were properly strangers; though, in some sense, all good men are strangers and sojourners on earth, and therefore the use of this term may not necessarily exclude such Heathen converts to the faith, as lived in those quarters. But whatever be the precise meaning of the term, it is clear, that all persons of this general denomination, or all the stranger Christians, residing in the places, here mentioned, are, without distinction, concerned in this catholic epistle. There is not a word that implies any difference of age, or sex, or education, or rank: not the least regard is had to the office of some, or the qualifications of others: all indiscriminately, of the class specified, who had knowledge and understanding enough to profess themselves Christians, are the objects of the Apostle’s address: and of these, universally, is the requisition made, that they be ready always to give an answer to every man, that asketh a reason of the hope that is in them. But what then
2. Is that Hope, of which all such persons were expected and required to render a reason? Plainly the general hope of Christians, the hope of eternal life, the hope of a resurrection from the dead, the blessed hope, in short, of salvation through Jesus Christ.
The context shews, that it was this hope, and this only, of which they were to give an account. For, in the preceding verse, the Apostle had been speaking of the trials which they should undergo for the sake of their religion. Possibly, they were, then, in a state of persecution; or, it was foreseen that they soon would be in that state. But and if ye suffer, says he, for righteousness sake, happy are ye. Why? because they knew the hope of their calling, and the ample recompense that would be made them in a future life for all such sufferings. Therefore, he advises that they should always have this precious hope present to them, and well established in their minds: nay, and that, for their own better support in the midst of their sufferings, and for the vindication of themselves to others, their persecutors, perhaps, who might ask on what grounds they exposed themselves to such torments, they should have in readiness an answer, or apology for their own conduct, setting forth the reason they had to confide in that hope; from which reason it would appear that they acted, as became prudent men, and not as blind, frantic enthusiasts.
It being now seen, to whom the text is directed, and what the hope, under consideration, is, we have no difficulty in answering
3. The last question, “What the proper answer might, or rather must be, of such persons, when required to give a reason of such hope?”
For what other answer could they give (and this they all might give), than that their Lord and Master, Jesus Christ, by whom they had been encouraged to entertain this hope, had shewn himself well able to make it good by his own resurrection? They might say, in the words of the Apostle Paul (who apologized for himself to the Athenians, in like circumstances), We therefore think ourselves happy in suffering for righteousness sake,—because God hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead[107].
This was an obvious reason of the hope, that was in them, and level to all capacities. It was, also, a sufficient reason, if it was any at all, that is, if the fact alleged be true; and, that it was so, they might appeal to the testimony of those, who had seen the Lord and conversed with him, after his resurrection; nay, whom themselves had seen confirming that testimony by signs and wonders, done in the name of Jesus.
We see, then, what is the true and full meaning of the text. The Apostle exhorts those, to whom he writes, all of them, the simpler, as well as more informed, to bear in mind the end of their religion, EVERLASTING LIFE; and the grounds, on which they expected it, the WORD of their divine MASTER, confirmed to them by them that heared him[108], and by his rising from the dead.
And now we are at liberty to make some reflexions on the text, which may be useful and instructive to us.
And, first, I observe, as most others have done, that Christians are allowed and encouraged to reason on the subject of their religion, and to build their faith on conviction. For the Apostle’s advice is, not to decline the way of argument, but to use such arguments as are cogent and satisfactory. And in this free exercise of the understanding, which is permitted, or rather enjoined to all Christians, the manly genius of our religion is seen, and by it is distinguished from that of every blind and servile superstition. But then,
Secondly, I observe, that this work of reason is enjoined, only, with regard to the hope, that is in us, that is, to the end and scope of Christianity, and to the authority on which it rests; in other words, with regard to the EVIDENCES of this Religion.
It is true, these evidences are a different thing to different persons, according to their respective situations. To the primitive Christians, such as those to whom the exhortation of the text is addressed, it was evidence sufficient, “That they had the great facts of the Gospel, especially that decisive fact, the resurrection of Christ, reported to them by persons, who had been eye-witnesses of those extraordinary transactions, or, who had heared them, at least, from eye-witnesses, and were endowed, besides, with the power of working miracles in confirmation of their testimony.” For in those days, it is to be observed, they, who were commissioned to plant the Gospel in the world, went forth, and preached every where, the Lord working with them, and confirming the word with signs following[109].
This state of things continued through what is called the Apostolic Age, and perhaps longer, during which time it was easy for the plainest Christian to give such an answer, to these who required a reason of the hope that was in him, as was perfectly satisfactory. But, when the Gospels were admitted by the faithful, as authentic accounts of their Master’s history and doctrine, and when the Apostles had further drawn out and explained the principles and proofs of Christianity in their several writings, that is, when the Canon of the New Testament was completed, and generally received (all which was done within the first century from the Christian æra), Then the appeal lay to these scriptures, and the ground of a Christian’s persuasion was, the authority of the inspired writers. And now, if believers were asked the reason of the hope that was in them, the answer was, “That so it was written in books, which were in all hands, and allowed by all to contain nothing but infallible truth.” Nor could the force of this answer be disputed, when the memory of certain facts was recent, when the places where, and the person to whom, or for whose use the sacred books were written, could be pointed out, and when the writers of them were known, by the miracles wrought by them, to have been under the direction of the Holy Ghost.
On the conviction, which this apology carried with it, the world became Christian. But in process of time, and after a course of many ages, it might be doubted whether those books had been transmitted pure and uncorrupted. And under these circumstances the answer, being somewhat enlarged, stands thus: “That the hope of a Christian is founded on the authority of the sacred canon, composed by inspired men, as was universally allowed in the first ages of Christianity, and not materially altered, as we have reason to believe, to this day.”
The answer given in these three periods, is, you see, very general, because the question is, on what grounds of reason a plain man could justify his profession of Christianity: and the answer, in each case, is a proper one, and of real weight. But the answer of knowing and skilful men is more particular, may indeed be infinitely varied and extended according to the abilities of the answerer; and, from such minute, and laboured apologies much additional light and conviction hath been derived. Still you see the subject of inquiry, is, the EVIDENCES of Christianity, how different soever in different ages, and in the view of different persons in the same age. All that unbelievers have a right to ask, is, on what grounds we affirm the truth and divinity of our religion: and the sole duty which the text imposes upon us, is to satisfy that question. Their curiosity, and our labour, should not, at least needs not, be extended beyond these bounds. But
Thirdly, what if inquisitive men should go farther, and, when they have set forth the evidences of Christianity to their own satisfaction, and that of others, should proceed to give us a rationale of its doctrines: Would not their pains be useful, as tending very much to promote the honour of our divine religion?
Perhaps, they might, if soberly employed and if inquirers would set out with a resolution of stopping in their curious researches, when they had no ideas, or no clear or distinct ones.
But, even with this restriction, two things are, further, to be observed. One is, that no Christian is bound to make this solicitous inquiry into the doctrinal, no, nor into the moral part of the Gospel. It is enough that his faith and life be regulated by its doctrines and precepts, whether he do, or do not, see the grounds in reason, on which they stand. Nay, possibly his conduct is then most acceptable, when he looks no farther than to the authority of the Gospel; agreeably to that well-known decision of our Lord himself—blessed is he, who hath not seen, and yet hath believed: not, that he expects any man to believe or to obey him, without reason: but he most approves the ingenuous turn of that man’s mind, who admits his divine mission, on a sufficient indeed, but not the highest, degree of evidence; and much more, therefore, who yields obedience to his laws, acknowledged on such evidence to be divine, without inquiring further into the reasons of them. Indeed, to what purpose do I scrupulously ask a reason of that, which I already know to be just and fit, because reasonably admitted to proceed from divine authority?
The OTHER observation I would make, is, That, if after the most diligent inquiry, we should not, yet, be able to penetrate the reasons of many things, or to give ourselves entire satisfaction about them, this unacceptable experience should not in the least affect our belief and esteem of the Gospel. For all that follows from such disappointed curiosity is only this, That we are weak and blind; and not that the things themselves are either false or unreasonable. Our duty, therefore, is to confide in the revealed word; not questioning its authority, or torturing its language; but accepting with thankfulness, what we do understand, and with reverence, what we do not.
When these two conditions are inviolably observed, the way of minute inquiry into the doctrines of Christianity, so far forth as they are the objects of inquiry, at all, may be usefully and commendably employed. For then none but men of leisure and ability will think themselves concerned in making such inquiry: and even these, if they should not obtain all the satisfaction they propose to themselves, will neither attempt to disturb the faith of others, nor suffer their own faith to be disturbed by their curious speculations. Still: when learned men are taken up in those profound inquiries, and seem most confident that they have penetrated far into the reasons of many things which are kept secret from others, they should especially remember (and that is the Fourth, and last observation I shall make on the text), to present their answer or apology to mankind, with meekness and fear.
1. With MEEKNESS, or a soft and gentle spirit, breathing in words, neither passionate, nor assuming; that so they may gain as many, and exasperate as few, as they can. This was a caution more than commonly necessary to the first apologists for Christianity, who had to plead its cause at the tribunal of Kings, at that time, their enemies and persecutors. But the rule is always a good one to be observed by the advocates of the Gospel, who never serve it better, than when its prime virtue, CHARITY, corrects, or rather consecrates, their zeal.
2. The reason of the hope, that is in them, should, also, be given with FEAR: that is, not only with a fear of giving needless offence to those, to whom they address their apology, but chiefly with a reverential awe of that transcendantly great Being, whose ways they desire to contemplate, and some part of whose councils it is their ambition to unfold. For, when we speak of God, farther than we are authorized by himself to speak, we are in constant danger of ascribing to him our own weaknesses, and of degrading his ineffable wisdom, when we think to exalt it most.
Such reason there is, even when we apologize for the truth of God, to do it with meekness and fear.
To conclude: Religious inquiries, when thus conducted (and only then) are commendable and useful. They exercise our best faculties on the noblest subjects: They may be the means of bringing some to the kingdom of God, and they can alienate none from it. Or, whatever the merit and the success of these inquiries may be, the authors of them will have the satisfaction of knowing, that they have inquired in a right manner; and, that, how little soever their UNDERSTANDINGS have profited the Almighty[110], they have honoured Him with the noblest sacrifice, which a mortal can offer to his Maker, that of an HUMBLE AND SUBMISSIVE SPIRIT.