offence to the manes of this great* man, if we particularly mention Two, and prefer even to his authority that of Newton and Clarke; the one the ablest philosopher, and the other, the coolest and most rational divine, that any age has produced.

IV. "Another, and fourth prejudice may have been entertained on this subject from observing that many curious persons, who have employed themselves much and long in the study of the prophecies, especially of those concerning Antichrist, have been led (on their authority, as they pretend) to fix the time and other circumstances of great events, which yet have not fallen out agreeable to their expectations. Whence it is inferred, that no solid information can be derived from the prophecies, and that all our reasonings upon them are no better than fancy and conjecture."

Now, though the indiscretion of these curious persons, who would needs prophecy when their

* Grotius was more than a great, he was a fashionable man. No wonder therefore that, under the influence of two such prejudices, his opinions should find followers; which yet they would scarce have found with us, if the political state of that time had not been a third prejudice in their favour. See the bishop of Gloucester's Sermon, On the Rise of Antichrist.

business was only to interpret,* be injurious enough their own character, I do not see how it affects that of the prophets; unless whatever may be abused (as every thing may) be answerable for the abuses made of it. But to reply more directly to this charge.

The ill success of men in explaining prophecies of events, not yet come to pass, can in no degree discredit those prophecies, unless it be essential to this sort of revelation to be so clearly proposed, as that it may and must be perfectly understood, before those events happen; the contrary of which I have already shewn, in a preceding discourse. The very idea of prophecy is that of a light shining in a dark place: and a place is not dark, if we have light enough to discern distinctly and fully every remote corner of it. But the thing speaks itself. For to what end is the prediction delivered in obscure and enigmatic terms, if the purpose of the inspirer was that the subject of the prediction should be immediately, and in all its circumstances, precisely apprehended? Why, then,

is any distinction made between prophecy, and history? The mode of writing clearly demonstrates, that something, for a time at least, was meant to be

* "The folly of interpreters has been, to foretel times and "things by this prophecy, as if God designed to make them proph "ets." Sir I. Newton, p. 251.

concealed from us: and then, if men will attempt, out of season, to penetrate this mystery, what wonder if mistake be the fruit of their presumption ?

Again the declared end of prophecy is, not that we may be enabled by it to foresee things before they come to pass, but when they come to pass, that we may acknowledge the divine author of the prophecy.* What dishonour, then, can it be to the prophet, that he is not perfectly understood, till we be expected to make use of his information? Nay, in the case before us, it would dishonour him, if he was. For, of the prophecies concerning Antichrist we are expressly told, that they are shut up and sealed, till the time of the end; that is, till Time brings the key along with him. So that, if men could open them, by their own wit and sagacity only, they would give the lie to the prophet. And thus we see, that the very mistakes of interpreters attempting prematurely to unfold the sealed prophecies concerning

* "God gave this, and the prophecies of the Old Testament, not "to gratify men's curiosities by enabling them to foreknow things; "but that, after they were fulfilled, they might be interpreted by the "event; and his own providence, not the interpreter's, be then mani"fested thereby to the world." Sir I. Newton, p. 251.

Antichrist, far from subverting, support the credit of those prophecies.*

But I have something more to say on this sub. ject. Though we cannot see every thing in the prophecies, which we are impatient to see, it is not to be supposed that we can see nothing in them. If this were the case, we should scarce regard them as prophecies at all; at least, we should hardly be prevailed upon to read and consider them. For, it is on the supposition that some light is communicated to us, that we are disposed, as well as required, to take heed to it. In short, if we saw nothing, we should expect nothing: such prophecies would not engage our curiosity, or so much as take our attention. In one word, they would be utterly lost upon us.

This seems to have been, in some measure, the case with regard to this very book of the Revelations. The early Christians saw so little in this prophecy, that they were led by degrees to neglect the study of it. Otherwise, the little they did see, might have given them a glimpse, at least, of many things, that intimately concerned both their faith and conduct.

* " "Tis a part of this prophecy, that it should not be understood "before the last age of the world; and therefore it makes for the cred"it of the prophecy, that is not yet understood." Sir L. New. p. 251.

It being then necessary, as I said, that prophecy should, from the first, convey some light to us, and time having now very much increased that light, it follows, that men may excusably employ themselves in studying and contemplating even unfulfilled prophecies. They may conjecture modestly of points which time has not yet revealed: but they should, in no case, pronounce confidently, or decide dogmatically upon them.

It seems therefore to be going too far, to pass an indiscriminate censure on all those, who have proposed their thoughts on the sense of prophecies, not yet completed, though it be ever so clear that a wrong construction has been made of them. Nay, it is worth considering whether they may not even have conjectured right, when they have been thought to mistake the most widely. I say this, chiefly, with regard to the time, which some writers have beforehand assigned for the accomplishment of certain prophecies, and that, on principles apparently contained in those prophecies; but so unhappily, as to draw much scorn and ridicule upon themselves.

I explain myself by a famous instance. Nothing has been more censured in Protestant divines, than their temerity in fixing the fall of Antichrist; though there are certain data in the prophecies,