The same Apostle hastened to inspect the sepulchre, immediately on having been told the Lord was risen.* On the third time of our Lord's presenting himself, after his resurrection, to the view of the disciples collected together, from St. Peter he required a threefold declaration of unfeigned zeal†; a declaration, which St. Peter made with deep repentance for his late sin, and with earnest intention of unaltered fidelity through the remainder of his life. When the Apostle had thus in some measure atoned for the crime, of having thrice denied he was one of Christ's disciples, he was commissioned to instruct young and old, converted and unconverted, in Gospel truths. The symbolical vision, which was designed to intimate, that the Gentiles equally with the Jews, were to be admitted into the Gospel-covenant, appeared to St. Peter. + Now, if to consideration of the transactions, in which he was chiefly concerned, you add recollection of the perpetual opportunities which were given to St. Peter, for observing occurrences incident to the ministry, and for hearing subjects explained in the discourses of our Lord; you will be convinced that this Apostle must have been fully competent, for relating circumstances by which the character of our Lord was signally marked; for communicating the doctrines, which our Lord delivered; and for pointing out the effects, which should be produced by a knowledge of the Gospel. Qualified, as he was, for recording, what on the testimony of his own senses, and what in his assurance of Christ's infallibility he could not but believe was founded in truth, he claims our entire assent to the historical allusions and doctrinal expositions contained in these passages:-"Christ suffered for us, leaving us an * St. Luke, xxiv. 12. † St. John, xxi. 15-17. Acts, x. 11. "example that ye should follow his steps: who did no "sin, neither was guile found in his mouth; who when "He was reviled, reviled not again; when He suffered, "He threatened not; but committed himself to him "that judgeth righteously." "Christ hath once "suffered for sins; the just for the unjust; that He might bring us unto God."+ "Ye were not redeemed "with corruptible things, as silver and gold; but with "the precious blood of Christ, as of a lamb without "blemish and without spot." "Who his own self "bare our sins in his own body on the tree; that we, being dead to sins, should live unto righteousness; 66 66 by whose stripes ye were healed."§ "He received "from God the Father honour and glory, when there "came such a voice to him from the excellent glory, "This is my beloved Son, in whom I am well pleased." || "Who is gone into heaven, and is on the right hand "of God; angels, and authorities, and powers, being "made subject unto him." It is here impossible not to observe, that the writings of St. Peter are inestimably valuable. For, on the one hand, if it had been our spiritual calamity, that the Gospels should never have descended to us, yet from the Epistles of St. Peter we might have collected the divinity of Christ's person; the perfect holiness of his nature; the end for which He vouchsafed to offer himself as a sacrifice; his resurrection from the grave; his ascension into heaven; the might, majesty, and dominion with which He is invested. On the other hand, now that through the blessing of God we have the Gospels among us, we derive satisfaction from finding, that circumstances most material, narrated by the * 1 St. Pet. ii. 21. § Ibid. ii, 24. + Ibid. iii. 18. 2 St. Pet. i. 17. Ibid. i. 18, 19. ¶ 1 St. Pet. iii. 22. Evangelists, receive the strongest confirmation from one who attended our Lord through the greater part of those years, which were appointed for the duration of his ministry. St. Peter himself affirms, that the Gospel doctrine which converts had embraced, was the true doctrine. The remarks, which have been offered to you, will justify the conclusion, that he was fully possessed of capacity for ascertaining, and abundantly endowed with powers for declaring, what was the mind and what the will of our Lord. † Let us ask, then, Does St. Peter so write, as if the mind and will of Christ contemplated nothing, required nothing, but that we should believe only? Does he so write, as if according to the mind and will of Christ, we were no longer bound to the observance of all moral commandments; were exempt from the discharge of all practical duties; if we have but faith in Christ as the Son of God, the Saviour of mankind, the Redeemer of the world, the Intercessor for the human race, the Lord of glory? The text alone will prove, that St. Peter did not so misapprehend the counsel of our Lord; did not teach conformably with such misconception. For, what are the words at the very last part of his writings? They are these : — "Grow in grace, and in the knowledge of our Lord "and Saviour Jesus Christ." In which final exhortation, the Apostle may be understood as though he had said, "Go on improving in Christian dispositions, "Christian habits, Christian conduct; and let your im"provement in those spiritual qualities advance equally "with your increased understanding of the Gospel in "its revealed discoveries concerning our Lord and Sa"viour Jesus Christ, and concerning the purposes of "his merciful and gracious dispensation." * 1 St. Pet. v. 12. † 1 Cor. ii. 16. 66 If the Apostle had enforced the cultivation of moral qualities in one passage only; or if he had entirely postponed all mention of them, till he was near the conclusion of his writings; in either of those cases it might with more reason have been supposed, that in his estimation moral qualities were of little consequence. But, what is the fact? In the very first chapter of his second Epistle, we find this earnest exhortation: — Giving all diligence, add to your faith virtue; to "virtue, knowledge; to knowledge, temperance; to "temperance, patience; to patience, godliness; to godliness, brotherly kindness; and to brotherly kind"ness, charity."* This summary is in its terms brief; but in its contents it is weighty; in its application, wide. If enlarged according to its fullest import, it might be thus interpreted: :-"The miracles wrought and the "discourses delivered by me and the other Apostles "induced you to believe the Gospel; amidst all the "trials to which you are exposed, be animated with heightened courage to maintain your faith. That "your conviction may be strengthened, and that you "may be ready to give an answer to every man who asketh a reason for your being Christians †, advance in knowledge of the ground on which your religion "stands, and also of the purposes for which Christianity has been preached. Show that you have a just conception of the influence, which the Gospel was de"signed to produce on your hearts, by continually becoming more temperate in yourselves; more patient "towards your persecutors; more pious towards God; "more kind towards those who are near you: more "benevolent to all mankind." 66 This exposition will properly be followed, by the * 2 St. Pet. i. 5—7. +1 St. Pet. iii. 15. compendious system of morality which St. Paul recommended to the Philippians: “ Finally, brethren, what"soever things are true, whatsoever things are honest, "whatsoever things are just, whatsoever things are pure, "whatsoever things are lovely, whatsoever things are of "good report; if there be any virtue, if there be any praise, think on these things."* 66 Having merely noticed, that in the doctrines taught and practical inferences drawn, St. Paul and St. Peter perfectly accord with each other, we may proceed to observe that two passages have already been adduced for the purpose of proving, St. Peter never meant that Christian converts should deem it sufficient for the work of salvation, if they did but believe. On the contrary he was anxious that they should think, act, and live in a manner conformable with their professions of faith. That the correctness of this assertion may be demonstrated, there shall now be laid before you the substance of what he inculcates respecting duties personal, duties relative, duties social, duties civil. For this purpose, various texts interspersed throughout the two epistles must be combined; but when they are brought together and examined, the substance of them will be as follows: 1. Individuals are to be no longer malevolent †, deceitful, intemperate, sensual, dissolute; but kind, sincere, beneficent, forgiving, pure, and holy. They are to be vigilant against the assaults of their spiritual adversary, and to persevere in the habitual exercise of prayer for Divine assistance. 2. Uniform observance and mutual return of those Philipp. iv. 8. + See 1 St. Pet. ii. 1. iii. 8-11.—ii. 11. — i. 15. —iv. 2, 3.— i. 5. 8.-i. 4. 7. |