Page images
PDF
EPUB

some mighty state, or the fortune of its governors. Why then is this important revelation intrusted to an obscure priest, or sordid peasant, in preference to the great persons, more immediately concerned in it ?*

Again; some momentous events have been signified in dreams; why not to persons awake, and in the full possession of their best faculies ?†

And then, of those dreams, why are they sometimes sent to one man, and the interpretation of them reserved for another ?‡

Why-But I have done with these frivolous interrogatories; which, though pressed with all the advantage of Cicero's rhetoric, have really no force against Pagan divination; and therefore surely none, against Scriptural prophecy; I mean, in the opinion of those who respect it least.

In truth, they who put these questions, (arguing, as they must do, on the supposition that prophecy

* Utrum tandem, per deos atque homines, magis verisimile est, vesanum remigem, aut aliquem nostrum, qui ibi tum eramus, me, Catonem, Varronem, Coponium, ipsum, concilia deorum immortalium perspicere potuisse? Cic. Div. l.ii. c. 55.

† Illud etiam requiro, cur, si deus ista visa nobis providendi causa dat, non vigilantibus potius dat quam dormientibus ? l. ii. c. 61.

+ Jam vero quid opus est circuitione et amfractu, ut sit utendum interpretibus somniorum, potius quam directo? Ibid.

is divinely inspired) cannot excuse their presumption, even to themselves; and they, to whom such questions are proposed, will not, if they be wise, so much as attempt to resolve them. For they have the nature of arguments addressed not only to the ignorance, as we say, of the disputant, but to an ignorance clearly invincible by all the powers of human reason. Now to arguments of this sort-I know not*-is the answer of good sense, as well as of modesty, and, to a just reasoner, more satisfactory by far, than any solution whatever of the difficulty proposed.†

Not that reason is to be wholly silenced on the argument of prophecy: for then every species of imposture would be ready to flow in upon us. The use, we should make both of that faculty, and of these preliminary considerations on the subject, the end, and the dispensation of prophecy is, briefly, this, To inquire, whether any prophecies have been given-in what sense they are reasonably to be interpreted→

* Οὐκ οἶδ'. ἐφ ̓ οἷς γὰρ μὴ φρονῶ, σιγάν Φιλῶ.
Soph. Oedip. Tyran. ver. 577.

†Quod est enim criminis genus, aut rei esse alicujus ignarum, aut ipsum, quod nescias, sine aliqua profiteri dissimulatione nescire? aut uter magis videtur irrisione esse dignissimus vobis, qui sibi scientiam nullam tenebrosæ rei alicujus assumit, an ille, qui retur se ex se apertissime scire id, quod humanam transiliat notionem, et quod sit cæcis obscuritatibus involutum ? Arnobius, adv. Gen. l. ii.

and how far, and whether in any proper sense, they have been fulfilled to examine them, in a word, by their own claims, and on the footing of their own pretensions; that is, to argue on the supposition that they may be divine, till they can be evidently shewn to be otherwise.

This is clearly to act suitably to our own faculties; to keep within the sphere of our duty; and to reap the proper benefit, whatever it be, of a sober inquiry into the authority, and character, and accomplishment of the prophetic scriptures.

All the rest is idle cavil, and miserable presumption; equally repugnant to the clearest dictates of right reason, and to that respect which every serious man will think due to the subject, and to himself.

SERMON II.

THE TRUE IDEA OF PROPHECY.

REV. xix. 10.

The testimony of Jesus is the spirit of Prophecy. IT is very clear in what manner common sense instructs us to prosecute all inquiries into the divine conduct. Wise men collect, from what they see done in the system of nature, so far as they are able to collect it, the intention of its Author. They will conclude, in like manner, from what they find delivered in the system of revelation, what the views and purposes of the Revealer were.

Prophecy, which makes so considerable a part of that system, must, therefore, be its own interpreter. My meaning is, that, setting aside all presumptuous imaginations of our own, we are to take our ideas of what prophecy should be, from

what in fact we find it to have been. If it be true (as the apostle says, and as the thing itself speaks) that the things of God knoweth no man but the spirit of God, there cannot possibly be any way of acquiring right notions of prophecy, but by attending to what the spirit of prophecy hath revealed of itself. They who admit the divine original of those scriptures, which attest the reality, and alone, as they suppose, contain the records, of this extraordinary dispensation, are more than absurd, are impious, if they desert this principle. And they, who reject or controvert their claim to such original, cannot, on any other principle, argue pertinently against that dispensation.

In short, believers and unbelievers, whether they would support, or overturn, the system of prophecy, must be equally governed by the representation given of it in scripture. The former must not presume, on any other grounds, to assert the wisdom and fitness of that system and the latter will then take a reasonable method of discrediting, if by such means they can discredit, the pretensions of it. For, as to vindicate prophecy on any principles but its own, can do it no honour; so, to oppose it on any other, can neither prejudice the cause itself, nor serve any reasonable end of the opposer.

* 1 Cor. ii. 11.

« PreviousContinue »