THE FAULT AND THE REPROOF.

GALATIONS II. 11.

"But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed."

We are drawing towards the close of the eventful and instructive life of the Apostle Peter. After the account of the part which he took in the memorable Apostolic Council at Jerusalem, we find no farther mention of him in the Book of the Acts. The inspired writer of that authentic narrative became thenceforth the companion of St. Paul, and confines himself to the life and labors of that Apostle. Some incidental allusions to St. Peter's subsequent history are contained in the Epistles, which complete such record of his life, as God hath been pleased to comprehend in the sacred Scriptures. To these we may add some few traditional statements worthy of attention; but for the most part memorials of the latter description are too uncertain, confused and contradictory, to be entitled to reliance.

The mention of the Apostle, which occurs in the second chapter of the Epistle to the Galations, is of a nature to affect us with surprise and regret.

His whole course, as depicted in the Acts of the Apostles, has been that of a faithful, fervent and fearless minister of Christ. He appears prominent and unshaken as a champion for the Gospel, cherishing the purest affection for his Lord, and devoting to him soul and body, a living sacrifice. After his recovery from the sad and awful fall into which he was betrayed at the hour of his Master's peril, after the gracious forgiveness extended to him by his risen Saviour, he discovers fresh zeal and renewed energy. He appears anxious to show himself not unmindful of or ungrateful for that wondrous mercy, which had covered his sin, and restored him to the Apostleship. The love of Christ manifestly constrains him. Especially does he seem raised above all considerations of personal danger. He stands forth the undaunted proclaimer of the Lord Jesus Christ, in the midst of persecutors and enemies. He does not hesitate to charge the murderers of the Lord with their enormous crime, and to press upon their consciences the guilt which they had incurred. As we pursue his history, we find him in labors more abundant, honored by his Lord with the keys of his kingdom, first to unlock the door both to the Jews and Gentiles, and performing the most astonishing miracles, “insomuch that the sick were brought into the streets, and laid on beds and couches, that at the least the shadow of Peter

passing by, might overshadow some of them.” Amid the honor and reputation thus attracted towards him, on the part of his fellow-disciples, we find him humble and self-renouncing, claiming no superiority over his brother Apostles, and consenting to receive no unseemly homage. On the gathering of the Apostles and brethren at Jerusalem, to decide the vexatious disputes that had been excited by the Judaizing members of the Church, the conduct of St. Peter is worthy of all admiration. He gives, without the least pretension, but with entire clearness and decision, his testimony in favor of evangelic truth, and vindicates the freedom of the Gentiles from the burden of Levitical ceremonies. What can we anticipate from so consistent and unwavering a course, but perseverance to the end in the same manly and resolute advocacy of the Gospel? The path of the just hath been shining more and more, and we look for it to brighten into the perfect day without a single cloud or shadow. Pursuing the history of this eminent and honored servant of Christ, we expect nothing but to hear of faith and love triumphing over the infirmities of age and the opposition of the adversary, and investing with heavenly radiance the closing scenes of life. And far, very far, from our thoughts, is any apprehension of such a man varying in the slightest

degree from his steadfast maintenance of the truth of Christ.

But it must have been for wise purposes that the Holy Ghost caused this account, of the Apostle's momentary wavering from the "simplicity and godly sincerity" becoming the Gospel, to be inscribed on the page of Scripture. And, inasmuch,

as

"whatsoever things were written aforetime. were written for our learning," we cannot feel justified in passing over this incident without comment. The record made of it shows the divine purpose that it should be attentively considered, and warrants us to believe that its consideration will not be without profit and advantage.

One fact, which meets us at the outset, is the truthfulness and impartiality of the Holy Scriptures. Here, as in the account of Peter's denial, we perceive the perfect openness and honesty of the sacred writers. They have no concealments. They disdain all attempts to put a different aspect upon things from what they really should bear. They are above all flattery or extenuation. No matter by whom a fault is committed, even though it be by one whose general character is commended to our esteem and confidence, it is stated without reserve or palliation. Thus, the candid enquirer will be finding continually fresh proofs that the Bible is a book of truth.

It relates facts exactly as they occurred. It exhibits characters in their real lineaments and living portraiture. We can repose with the most implicit confidence upon its every statement. Men, left to themselves, could scarcely have failed to give, in some measure, their own bias and coloring to their writings. There would have been sometimes betrayed an anxiety to gloss over the failings or exaggerate the virtues of the loved and honored. But He, who gave us the holy volume, is the God of truth, and He hath caused the Book that is stamped with his authority to reflect the brightness of this lovely attribute. So far from the relation of the fault or sin of an eminent servant of God making against the claims of this volume to divine origin, it is really a weighty argument in its favor, establishing as it does, in the most unexceptionable manner, the perfect veracity and trustworthiness of the inspired record. Hence is the Bible worthy of our most implicit faith and reverence. With how much confidence may we repose on its promises? With how much awe should we listen to its warnings? And how should we be penetrated with the conviction that the God who gave it will mark all iniquity, and that there can be no concealment or evasion practised with him?

There is also another inference of the utmost importance to be drawn from the narrative of this