It appears from the introduction of the second epistle of Peter, that the two epistles were drawn up at no very great distance from each other, when the apostle was far advanced in life, and near the end of his mortal course.

And the circumstances of heavy persecution, which those to whom he writes are described as labouring under, admirably suit this time, when the Roman emperor, Nero, had begun his cruel proceedings against the followers of Christ, not only at Rome, but in other yinces of the empire.

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The preceding chapter is one continual strain of most serious and edifying counsel to them, how to demean themselves, and to be prepared for the sufferings impending over them.

In the passage which is before us, he resumes the subject, but speaks in language which has generally been taken to imply the existence of a great wicked spirit, enemy of God and every thing good, and author of all sin and misery; and this to be the enemy with whom those to whom he writes had to contend.

:. "Because your adversary, the devil, goeth about like a roaring lion."

This was a notion that speculative minds fell

into very early, out of the best intentions, to account for the great misery and evil that was in the world, which they would not allow to come from the one true God and author of all

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things, whom they believed to be perfectly good; and, therefore, assigned it to a powerful evil principle.

It is a doctrine, however, that has no foundation in reason or in the scriptures, although the sacred writers allude to the doctrine, and borrow the language, which show its great antiquity.

Thus, in the history of the fall, in the beginning of Genesis, a lying spirit is introduced in the form and under the name of the serpent, seducing Eve; thereby signifying, some evil irregular temptations from within themselves that drew our first parents to sin. For that Moses intended this to be understood only in an allegorical sense, is evident from his never mentioning any thing afterwards, in all his four books that follow, concerning such an evil being and dangerous tempter to mankind; which he certainly would have done had there been any reality in it.

The same is to be said of the book of Job, where Satan is described, after roaming to and

fro

fro on the earth, as presenting himself at a set time before God, in an easy familiar manner,

to slander and accuse that good man, and to obtain leave to inflict suffering and calamities upon him. But the writer of the book never takes notice of any such thing afterwards; and therefore it is only to be looked upon as poeti cal embellishment taken from the popular idea, and to signify and teach, that evil as well as good, every thing is dispensed to his creatures by the permission of Almighty God only, and for the best purposes.

In our Saviour's time the Jews had fallen still more into the use of this heathen language, and of Satan coming and entering into men, where nothing is intended, but their own evil dispositions prompting them.

And in other instances they gave the name to particular persons, whom they would represent as enemies to God and to the gospel.

This will be found an easy clue to you for the unfolding and interpretation of all those passages where this supposed evil being is spoken of,

But as the word diabonos, devil, here used, in its proper sense signifies a calumniator, a traitor, a false accuser; therefore, in particu

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lar passages of scripture, where the use of this general term and expression will be apt to mislead common and unlearned readers, it would be right and proper to render it agreeably to its original signification and meaning, and consistent with what the writer or speaker intended.

Thus, where our Lord, by the foreknowledge given him by Almighty God, speaks long before of the base part which one of his own disciples would take against him, how much better would it have been to have turned it; "Have not I chosen you twelve? and one of you is a traitor, a slanderer, or false accuser?" instead of putting it, "and one of you is a devil:" which disguises and obscures our Lord's meaning, and even misrepresents him as speaking after a passionate

sort.

And so, to name no others at present, the true meaning of the apostle would be more clearly conveyed in the passage before us, by rendering it; "Be sober, be vigilant; because your adversary (the false accuser, or the informer,) goeth about like a roaring lion, seeking whom he may devour." For it is evident that the apostle is not speaking of a great in

visible

visible evil being, but of such malignant characters, a race of men that abounded in those times, who busied themselves in espying out the christians in their private religious assemblies, and in dragging and calumniating them before their magistrates.

This is seen by the method of opposition to such attacks, which he advises: "whom resist, steadfast in the faith;" i. e. by persevering in the truth, which they had embraced on the most solid grounds, and not swerving from it to save themselves from the sufferings with which they were threatened.

And it is further confirmed by what he proceeds to tell them;" knowing," says he, or being persuaded as you are," that the same afflictions are accomplished in your brethren that are in the world." i. e. Their case was not peculiar: they did not suffer more than others who were exposed to the like persecutions, and had finished their course gloriously in the midst of them; and they might expect the same divine support which their fellowchristians had experienced.

He then closes the whole with a suitable pious wish, or prayer ;

"But may the God of all grace, who hath

called