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feems to prefer the authority of prophecy to the authority of all other evidence, whereby the doctrine of the Gospel is confirmed; and to feek for fome other, more conformable to truth and reason. But however they are agreed in rejecting this fenfe, they are far from being agreed in establishing any other.

The Greek expofitors fuppofe the fenfe here to be, The prophecy is now to Chriftians a more sure and convincing evidence than ever it was, having been verified and established by the events. This interpretation preferves the force of the comparison; but then it places the comparison where St. Peter has not placed it. He manifeftly compares the evidence of prophecy to the evidence arifing from the glorification of Chrift, attefted by those who delivered what they had heard and feen with their own eyes and ears; but of the evidence and weight of prophecy, before and after the completion, he says nothing. Grotius thought this fense the most convenient, and has adopted it in his commentary on the place.

Others fuppofe, that the comparative is used in this text, in the sense of the pofitive, to exprefs the great certainty of the evidence mentioned. According to them the meaning is, " that we have a very "fure evidence in the words of prophecy:" this expofition introduces a new use of language into the text, for which, having no fufficient authority to produce, it can claim no authority itself. The inftances given to support this conftruction, as far as I have seen, are not pertinently alleged.

b Erafmus, Junius, and Tremellius.

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Others, preserving the natural fignification of the words, and therefore admitting the comparison, will not however allow the comparison to be abfolute, but only relative; relative to the opinions and prejudices of the Jews, to whom this epiftle was directed. According to this interpretation, the Apoftle does not affert, that prophecy is in itself a better argument than the evangelical evidence, but only that it is better to Jews; who, being educated in an esteem and reverence for the prophets from their childhood, and being but new and tender converts ta the Gospel, had a much greater regard to the authority of their own prophets, than to the teftimony of the Apostles. But as to this expofition; in the first place, there is nothing in the text to countenance it; in the next place; had this been St. Peter's meaning, he never would have spoken in the first person, and joined himself in the fame opinion with his countrymen: WE have, fays he, a more fure word of prophecy. Now, whatever the Jews thought, St. Peter could not think that the ancient obfcure prophecies, and which he compares immediately to a light shining in a dark place, were a ftronger evidence than the miracles of Jefus, and the atteftation of God himself to the truth of his miffion. This therefore could not be St. Peter's meaning.

These are the most confiderable expofitions, which have been given of this paffage. It is evident that all interpreters have been fenfible of the abfurdity of setting up prophecy as a fuperior evidence to all other Gospel evidence; and that, to avoid this difficulty, they have been driven to seek out other meanings. And yet, without all question, the words of

the text, according to their most natural fenfe, do import, that the evidence of prophecy is a furer evidence than that before mentioned; which was the Apoftle's own teftimony of the glory of Chrift, which he had feen with his eyes; and of the voice of God declaring Chrift to be his beloved Son; of which the Apostle was an ear-witness in the mount. But as natural as this fenfe is, yet they who conclude from hence that prophecy is a better evidence of the miffion of Chrift, and the truth of the Gospel, than any other evidence, draw a conclufion which the text will not justify, For look back and fee what is the thing to be proved by this more fure word of prophecy; is it the miffion of Chrift? St. Peter fays nothing of it. Is it the truth of the Gofpel? Nothing lefs. The Apostle tells us in the fixteenth verfe, that God declared Christ, by a voice from the excellent glory, tọ be his beloved Son: but this is not the thing he would prove, for he brings this declaration to prove fomething else: and this declaration is confidered as one of the proofs to which he compares the word of prophecy.

To clear this matter, let us confider what it is that St. Peter intended to prove; for, without knowing this, it is impoffible to judge of the comparison in the text; for in fome cafes prophecy is no proof, in others it may be our very beft evidence, notwithstanding that it is a glimmering light, faintly fhining through the dark.

The fecond epiftle of St. Peter was written to fupport and maintain the hopes and expectations which he had raised in his firft; as will be evident upon a comparison of the two together. To the first epiftle

therefore we must go, to fee the foundation and rife of the matter to which this controverted text in the fecond relates.

The Chriftians, to whom the first epistle was directed, were in a state of fevere trial and perfecution; they were for a feafon in heaviness through manifold temptutions, i. 6; they were Spoken against as evil doers, ii. 12. iii. 16. iv. 4; they fuffered for righteoufnefs' fake, iii. 14; they were reproached for the name of Chrift, iv. 14; and were made partakers of his fufferings, ver. 13. This being the cafe, the Apoftle adminifters fuitable advice to them: he calls upon them to arm themselves with the fame mind which was in Chrift, who fuffered for us in the flesh, iv. 1; he bids them account it their happinefs that they were reproached for the name of Chrift, iv. 14; and rejoice that they were partakers of his fufferings, ver. 13. He reminds them, that this fiery trial was no ftrange or furprising event; but what had been foretold, and what they had reason to expect, iv. 12; and that the Jame afflictions were accomplished in their brethren in the world, v. 9; that the time was come (foretold before) that judgment must begin at the house of God, iv. 17.

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Together with thefe admonitions he gives them affurance of a certain deliverance near at hand. He tells them, they were kept by the power of God through faith unto falvation, ready to be revealed, i. 5; that their trial would yield honour and glory at the appearing of Jefus Chrift, ver. 7; he bids them have perfect hope and confidence in the grace, or deliverance, to be brought at the revelation of Chrift Jefus, ver 13; in the day of vifitation, ii. 12. For the

certainty of this deliverance, and falvation now ready (or prepared) to be revealed, and of the share they should have in it, he appeals to the ancient prophets, and the Spirit of Chrift in them, teftifying before-hand the fufferings of Chrift, and the glory which should follow, i. 11. Unto whom it was revealed, that not unto themselves, but unto us they did minifter the things now reported unto you, ver. 12. The first fcene, the fufferings of Chrift, being over, iv. 1. his glory was ready to be revealed, which would bring them exceeding joy, iv. 13. and be to the deftruction of their perfecutors, the ungodly, and the finners,

ver. 18.

All these hopes were founded in this, that Chrift himfelf had already received glory and power, and would return in his glory and power to fave true believers. Our truft in God is by St. Peter built upon this, that God raised him (Chrift) from the dead, and gave him glory, 1 Pet. i. 21. And it is at the revelation of this glory, that Chriftians are taught to expect exceeding joy, iv. 13. You fee now how much weight is laid by St. Peter in his firft epiftle upon the expectation of Chrift's coming in the power and glory

of God.

It is very probable that the diftreffed Chriftians conceived at first great hopes from these affurances given them by an Apoftle of Chrift, and expected (as it is natural for men in affliction to do) that every day would bring their deliverance with it. But when one year after another paffed, and no deliverance came; when the fcoffers began to ridicule their hopes, and afked in mockery, Where is the promife of his coming? 2 Pet. iii. 3, 4. their hearts grew

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