DISCOURSES

ON THE

USE AND INTENT OF PROPHECY.

SUMMARY OF DISCOURSE I.

II PETER, CHAP. I.-VERSE 19.

EVIDENT comparison in the text between the word of prophecy, and something before mentioned or intended. At the 16th verse the Apostle says, We have not followed cunningly devised fables, when we made known to you the coming of our Lord Jesus Christ. And after thus disclaiming all art and deceit in setting forth the promises of the gospel, he declares on what evidence and authority he had raised such expectations in them but (we) were eye-witnesses of his majesty, &c. And this voice which came from heaven we heard, when we were with him in the holy mount. Immediately follow the words of the text, We have also a more sure word of prophecy.

We see then on what foundation the inference of a sceptical writer stands, who asserts that "prophecy is a stronger argument than a miracle, which depends on external evidence and testimony." Interpreters differ much in expounding the pas

sage, but all agree in rejecting this sense, which gives to prophecy a superiority over other evidence by which the truth of the gospel is confirmed. It is shown that the text, so interpreted, not only contradicts the general sense of mankind on this subject, but is inconsistent with itself and many other places of Scripture. Consider, if any prophet can give greater proof of his divine mission than the power of working miracles. When Gideon is called by the angel of the Lord to the deliverance of Israel, and a prophecy is delivered to encourage him, he demands a miraculous sign: such a one is given him, and he undertakes the work, to which he is again encouraged by two miracles wrought at his request. In this case was the word of prophecy more sure before the miracles than after? If so, why was a sign desired? and when desired, why was it granted? Does God work miracles to humor men in their folly, or to confirm their faith? A still higher instance adduced in the case of Moses.

But farther; the comparison in the text is between the word of prophecy and the immediate word of God; accordingly St. Peter, by this interpreter, is made in his own person to say, that the dark prophecies of the Old Testament were a surer evidence than the immediate voice of God. But let the account which St, Peter himself gives of this word of prophecy be considered. He compares it to a light shining in a dark place; and distinguishes it from day-light, and from that brightness which is ushered in by the day-star: it is but as the glimmering of a candle in a dark night seen at a distance, which, though it gives some direction, is nothing when compared to clear day-light. This is a choice account to give of the best evidence for that gospel which was to lighten the Gentiles, and to be the glory of the people of Israel. Ask St. Paul what state Christians are in, and he will tell you that the light of the glorious gospel of Christ, who is the image of God, has shone unto them. Ask the Evangelists; and they will answer

that the day-spring from on high has visited us, &c.: this point enlarged on.

But let us go one step farther, and we shall find that St. Peter in the text is so far from speaking of the word of prophecy as of the best light or evidence to be had for the point in question, that he manifestly speaks of it as not the best, but as a light to be attended to only till a better comes; until the day dawn, and the day-star arise: this point enlarged on.

Such reasons as these probably prevailed with interpreters to quit the apparent sense of this text; but they are far from being agreed in the establishment of any other. The Greek expositors suppose that prophecy is now to Christians a more sure evidence than ever it was, having been verified and established by events; which interpretation preserves the force of the comparison, but places it where St. Peter has not placed it this shown.

Others suppose that the comparative is here used in the sense of the positive, to denote the great certainty of the evidence ; but this introduces a new use of language into the text without sufficient authority.

Others, preserving the natural signification of the words, and admitting the comparison, will not allow it to be absolute, but only relative, that is, to the opinions and prejudices of the Jews, to whom this epistle was directed: this shown not to be the Apostle's meaning.

These are the most considerable expositions of the text: it appears that every interpreter has been sensible of the absurdity of setting up prophecy as superior to all other gospel evidence, and to avoid this difficulty, has been driven to seek out another meaning. Yet the words do certainly import that the evidence of prophecy is a surer evidence than that before mentioned; which was the Apostle's own testimony of the glory of Christ, which he had seen with his eyes; and of the voice of God declaring Christ to be his beloved Son, of which

St. Peter was an ear-witness on the mount.

Yet we are not hence to conclude that prophecy is better than all other evidence of the mission of Christ and of the truth of the gospel; since it is neither of these to which the text refers.

To clear this matter, let us consider what the Apostle intended to prove.

V.

The second epistle of St. Peter was written to support the hopes and expectations which he had raised in his first. The Christians to whom this was written were in a state of severe trial and persecution: (see ch. i. 6. ii. 12. iii. 16. iv. 4. 14. &c.) wherefore the Apostle administers suitable advice to them, and bids them account it a happiness that they were reproached for the name of Christ: (see ch. iv. 1. 13. 14.) He reminds. them that this was no strange event, but what they had reason to expect; as it had been foretold, &c. (see ch. iv. 12. 17.. 9.) Together with these admonitions he gives them assurance of a certain deliverance near at hand. He tells them that they were kept by the power of God, through faith, unto salvation, ready to be revealed : i. 5. He bids them have. perfect hope and confidence in this deliverance (13.); and for the certainty of it he appeals to the ancient prophets, and the spirit of Christ in them, &c. (i. 11. 12.) The first scene, the sufferings of Christ, being over, (iv. 1.) his glory was ready to be revealed, which would bring to them exceeding joy, and to the ungodly, their persecutors, destruction, (iv. 13. 18.) All these hopes were founded in this; that Christ had already received glory and power, and would return in that glory and power to save true believers. Now it is very probable that the persecuted Christians of those times looked daily for this deliverance; but when one year after another passed, and no deliverance came; when the scoffers began to mock them and ask, where is the promise of his coming? (2 Ep. iii. 3. 4.) their hearts grew sick, and hope deferred became an additional grief; filling them with fear lest they had believed in vain :

whence many gave way, listened to corrupt teachers, fell from their steadfastness, and, to avoid suffering, denied the Lord that bought them: (2 Ep. iii. 17. 1.)

In this state of things, after an interval of five or six years, the Apostle sends his second epistle; and it answers in every point to this account. He endeavors, in the first chapter, to re-establish their hopes: in the second he notices the false teachers, and threatens them with swift destruction: in the third he considers the scoffers and their irreligious insult, entering into their argument, and showing, from what had already happened in the world, how perversely they reasoned about future things. He concludes with proper cautions to Christians respecting the times and seasons of God's judgments, and guards not only his own, but St. Paul's doctrine, on this article, viz. the coming of Christ, against the arguments of the unlearned and unstable.

This then is the main point of the second epistle; and St. Peter himself tells us that his intention in both his epistles was, to make them to whom they were sent, mindful of the words which were spoken before of the holy prophets; adding also, and of the commandments of us the Apostles of the Lord and Saviour: 2 Ep. iii. 1. 2. This key will open this so much perplexed passage of Scripture; from which it is evident that the power and coming of our Lord Jesus Christ is the only point here in question; and that not a word relates to any other fact or doctrine of the gospel. To prove this point, the Apostle declares that he had himself been an eye-witness of his majesty and glory. But this evidence is not sufficient. What is there to prove his future coming again in this power and glory? There is a great presumption that he will so come, in that the Apostle saw him glorified, and God openly declared him to be his well-beloved Son: but to assure us that he will indeed so come and use his power, it is said, We have a more sure word of prophecy. This interpretation is