that was worthy to enter into the contemplation of this divine person. It was another and far sublimer purpose, which He came to accomplish; a purpose, in comparison of which, all our policies are poor and little, and all the performances of man as nothing. It was to deliver a world from ruin; to abolish sin and death; to purify and immortalize human nature; and thus, in the most exalted sense of the words, to be the Saviour of all men, and the blessing of all nations.
There is no exaggeration in this account. I deliver the undoubted sense, if not always the very words of scripture.
Consider then to what this representation amounts. Let us unite the several parts of it, and bring them to a point. A spirit of prophecy pervading all time—characterizing one person, of the highest dignity—and proclaiming the accomplishment of one purpose, the most beneficent, the most divine, that imagination itself can project—Such is the scriptural delineation, whether we will receive it or no, of that œconomy, which we call Prophetic!
And now then (if we must be reasoning from our ideas of fit and right, to the rectitude of the divine conduct) let me ask, in one word, whether, on the supposition that it should ever please the moral Governor of the world to reveal himself by prophecy at all, we can conceive him to do it, in a manner, or for ends more worthy of him? Does not the extent of the scheme correspond to our best ideas of that infinite Being, to whom all duration is but a point, and to whose view all time is equally present? Is not the object of this scheme, the Lamb of God that was slain from the foundation of the world, worthy, in our conceptions, of all the honour that can be reflected upon him by so vast and splendid an œconomy? Is not the end of this scheme such as we should think most fit for such a scheme of prophecy to predict, and for so divine a person to accomplish?
You see, every thing here is of a piece: all the parts of this dispensation are astonishingly great, and perfectly harmonize with each other.
We, who admit the divinity of those records, which represent to us this state of things, cannot but be infinitely affected with it: since, in that case, we only contemplate an undoubted fact, in this representation. And it should further seem that even those, who question that authority of scripture, must, if they be ingenuous, confess themselves struck by a representation at once so sublime and consistent. They require, on all occasions, to have reasons of what they call fitness, in the divine conduct, pointed out to them: Can they overlook them here, where they are so obvious and so convincing? At least, the credibility of such a scheme, as that of prophecy is in Scripture represented to be, appears not, so far as we have hitherto considered it, to be opposed or lessened in any degree by our natural prejudices; by the best notions, I mean, which we can frame on this subject; but is, indeed, much strengthened and confirmed by them.
On the idea of such a scheme, as is here presented to us, I enlarge no farther, at present, than just to make ONE general observation. It is this: That the argument from prophecy is not to be formed from the consideration of single prophecies, but from all the prophecies taken together, and considered as making one system; in which, from the mutual dependance and connection of its parts, preceding prophecies prepare and illustrate those which follow, and these, again, reflect light on the foregoing: just as, in any philosophical system, that which shews the solidity of it, is the harmony and correspondence of the whole, not the application of it, in particular instances.
Hence, though the evidence be but small, from the completion of any one prophecy, taken separately, yet, that evidence being always something, the amount of the whole evidence, resulting from a great number of prophecies, all relative to the same design, may be considerable; like many scattered rays, which, though each be weak in itself, yet, concentred into one point, shall form a strong light, and strike the sense very powerfully. Still more: this evidence is not simply a growing evidence, but is indeed multiplied upon us, from the number of reflected lights, which the several component parts of such a system reciprocally throw upon each: till, at length, the conviction rise into a high degree of moral certainty.
It hath been said indeed, of this scheme, or way of considering prophecy, that it is an imaginary scheme, of which there is not the least trace in any of the four Gospels; and that it even contradicts the whole evidence of prophecy, as it was understood and applied by the Apostles and evangelists23.
But what, is there no trace of this scheme in the Gospel, when Jesus himself began at Moses and the prophets, and expounded [to his disciples] in ALL the scriptures the things concerning himself? Is this scheme contradictory to the evidence of prophecy, as understood by the Apostles, when St. Peter argued with the Jews from what God had spoken by the mouth of ALL his prophets, since the world began?
Is not here a series of prophecies, expressly referred to, as running up not only to the times of Moses24, but to the beginning of the world? And is not this series argued from, as constituting one entire system of prophecy, and as affording an evidence distinct from that which arises from the consideration of each prophecy, taken singly and by itself?
But Jesus and his Apostles, usually, applied the prophecies singly and independently on each other, as so many different arguments for the general truth of the Gospel25.
Could they do otherwise, when the occasions offered, in the course of their ministry, to which those prophecies were to be applied? Or, could they do better, in their discourses to the people, to whom the argument from single prophecies would be more familiar, than that complicated one, arising from a whole system? Does it follow, because the prophecies were applied singly, that therefore they might not with good reason be applied systematically; or that they may not now be so applied, when we have to do with those, who are capable of entering into this sort of argumentation? Will it be said that, because the moral precepts of the Gospel are delivered singly, there is therefore no such thing as a system of morality, or that the subject may not be treated with propriety, and with advantage too, in that form?
On the whole, the prophecies of the Old and New Testament, having clearly all the qualities of what we call a system, that is, consisting of many particulars, dependent on each other, and intimately connected by their reference to a common end, there is no reason why they may not be considered in this light; and there is great reason why they should be so considered, since otherwise, on many occasions, we shall not do justice to the argument itself.
To return then to the text (which implies the existence and use of such a system) and to conclude with it. The spirit of prophecy is the testimony of Jesus. This angelic information presents, at first sight, an idea stupendous indeed, but, on such a subject, suitable enough to our expectations. It offers no violence to the natural sense of the human mind; but, on the contrary, hath every thing in it to engage our belief and veneration.
Such is the idea of Prophecy, contemplated in itself. What conclusions (of importance, as we suppose, to the right apprehension and further vindication of prophecy) may be drawn from that idea, will be next considered.
The testimony of Jesus is the Spirit of Prophecy.
We have seen how precarious all our reasonings on divine prophecy must be, when built on no better grounds than those of human fancy and conjecture. The text supplies us with a principle, as we believe, of divine authority; as all must confess, of scriptural authority; that is, of the same authority as that on which prophecy itself stands.
This principle has been explained at large. It affirms that Jesus, whose person and character and history are sufficiently known from the books of scripture, is the end and object of the prophetic system, contained in those books.
We are now at liberty to reason from this principle. Whatever conclusions are fairly drawn from it, must to the believer appear, as certain truths; must to the unbeliever appear, as very proper illustrations of that principle.
In general, if difficulties can be removed by pursuing and applying scriptural principles, they are fairly removed: and the removal of every such difficulty, on these grounds, must be a presumption in favour of that system, whether we call it of Prophecy, or Revelation, which is thus found to carry its own vindication with it.
From the principle of the text may, I think, be deduced, among others, the following conclusions; all of them tending to clear the subject of prophecy, and to obviate some or other of those objections, which prejudiced or hasty reasoners have been disposed to make to it.
I. My first conclusion is, “That, on the idea of such a scheme of prophecy, as the text supposes, a considerable degree of obscurity may be reasonably expected to attend the delivery of the divine predictions.”
There are general reasons which shew that prophecy, as such, will most probably be thus delivered. For instance, it has been observed, that, as the completion of prophecy is left, for the most part, to the instrumentality of free agents, if the circumstances of the event were predicted with the utmost precision, either human liberty must be restrained; or human obstinacy might be tempted to form, the absurd indeed, but criminal purpose, of counteracting the prediction. On the contrary, by throwing some part of the predicted event into shade, the moral faculties of the agent have their proper play, and the guilt of an intended opposition to the will of heaven is avoided. This reason seems to have its weight: and many others might still be mentioned. But I argue, at present, from the particular principle, under consideration.
An immense scheme of prophecy was ultimately designed to bear testimony to the person and fortunes of Jesus. But Jesus was not himself to come, till what is called the last age of the world, nor all the purposes of his coming to be fully accomplished, till the end of that age.
Now, whatever reasons might make it fit, in the view of infinite wisdom, to defer the execution of this scheme to so distant a period, may probably be conceived to make it fit, that the delivery of it should be proportionably dark and obscure. A certain degree of light, we will say, was to be communicated from the date of the prophecy: but it is very conceivable that the ages nearer the completion of it, might be more immediately concerned in the event predicted; and that, till such time approached, it might be convenient to leave the prediction in a good degree of obscurity.
The fact answers to this presumption. Prophecies of very remote events, remote, I mean, from the date of the prediction, are universally the most obscure. As the season advanced for their accomplishment, they are rendered more clear: either fresh prophecies are given, to point out the time, and other circumstances, more determinately; or the completion of some prophecies affords new light for the interpretation of others, that are unfulfilled. Yet neither are we to conceive that those fresh prophecies, or this new light removes all obscurity: enough is still left to prevent or disappoint the efforts of presumption; and only so much additional clearness is bestowed on the prophecy, as the revealer saw fit to indulge to those who lived nearer the time of its completion.
But this is not all: By looking into that plan of providence, which respects Jesus, and the ends to be accomplished by him, as it is drawn out in the sacred writings, we find a distinct reason for the obscurity of the prophecies, relative to that subject.
We there find it to have been in the order of the divine councils, that, between the first dawnings of revelation and the fuller light of the Gospel, an intermediate and very singular œconomy, yet still preparatory to that of Jesus, should be instituted. This œconomy (for reasons, which it is not to our present purpose to deduce, and for some, no doubt, which we should in vain attempt to discover) was to continue for many ages, and while it continued, was to be had in honour among that people, for whom it was more immediately designed. But now the genius of those two dispensations, the Jewish, I mean, and the Christian, being wholly different; the one, carnal, and enforced by temporal sanctions only, the other, spiritual, and established on better promises, the prophets, who lived under the former of these dispensations (and the greater part of those, who prophesied of Jesus, lived under it) were of course so to predict the future œconomy, as not to disgrace the present. They were to respect the Law, even while they announced the Gospel, which was, in due time, to supersede it26.
So much, we will say, was to be discovered as might erect the thoughts of men towards some better scheme of things, hereafter to be introduced; certainly so much, as might sufficiently evince the divine intention in that scheme, when it should actually take place; but not enough to indispose them towards that state of discipline, under the yoke of which they were then held. From this double purpose, would clearly result that character, in the prophecies concerning the new dispensation, which we find impressed upon them; and which St. Peter well describes, when he speaks of them, as dispensing a light indeed, but a light shining in a dark place.
Upon the whole, the delivery of prophecy seems well suited to that dispensation which it was given to attest. If the object in view had been one single event, to be accomplished all at once, it might perhaps be expected that the prophecies concerning it would have been clear and precise. But, if the scheme of Christianity be what the scriptures represent it to be, a scheme, commencing from the foundation of the world, and unfolding itself by just degrees through a long succession of ages, and to be fully accomplished only at the consummation of all things, prophecy, which was given to attend on that scheme, and to furnish a suitable attestation to it, must needs be supposed to adapt itself to the nature of the dispensation; that is, to have different degrees of clearness or obscurity according to its place in the general system; and not to disclose more of it, or in clearer terms, at any one period, than might consist with the various ends of wisdom which were to be served by the gradual opening of so vast and intricate a scene.
Another circumstance, of affinity with this, is apt to strike us, in the contemplation of the scriptural prophecies. There is reason to believe that more than one sense was purposely inclosed in some of them; and we find, in fact, that the writers of the New Testament give to many of the old prophecies an interpretation very different and remote from that which may be reasonably thought the primary and immediate view of the prophets themselves. This is what Divines call the DOUBLE SENSE of prophecy: by which they mean an accomplishment of it in more events than one; in the same system indeed; but at distant intervals, and under different parts of that system.
Now, as suspicious as this circumstance may appear at first sight, it will be found, on inquiry, to be exactly suited to that idea of prophecy which the text gives us of it, as being, from the first, and all along, intended to bear Testimony to Jesus. For from that idea I conclude again,
II. “That prophecies of a double sense may well be expected in such a scheme.”
And where is the wonder that, if prophecy was given to attest the coming of Jesus and the dispensation to be erected by him, it should occasionally, in every stage of it, respect its main purpose; and, though the immediate object be some other, it should never lose sight of that, in which it was ultimately to find its repose and end?
It hath been before observed, That, between the earlier notices concerning Jesus, and the advent of that great person, it seemed good to infinite wisdom (I speak in terms, suited to the representation of scripture) to institute the intermediate œconomy of the Jewish Law. Among other provisions for the administration of this Law, prophecy was one; and, upon its own pretensions, a necessary one; for the government claims to be strictly theocratical; and the people, to be governed by it, were to be made sensible, at every step, that it was so. Therefore the interesting events in their civil history were to be regarded by them, as coming within the cognisance, and lying under the controul, of their divine governour: to which end, a race of men were successively raised up among them, to give them warning of those events, and, by this divine foresight of what was seen to be accomplished in their history, to afford a clear conviction, that they were, in fact, under that peculiar government.
Add to this, that the Law itself, so wonderfully constructed, was but a part, indeed the rudiments, of one great scheme; was given, not for its own sake, but to make way for a still nobler and more generous institution; was, in truth, a preparatory state of discipline, or pædagogy, as St. Paul terms it, to bring the subjects of it, in due time, to Christ27.
Jesus then, the object of the earliest prophecies, was not overlooked in this following dispensation; which was, indeed, instinct with presages of that divine person. It gave the shadow of good things to come, but the body was of Christ28. The legal prophets, in like manner, while they were immediately employed, and perhaps believed themselves to be solely employed, in predicting the occurrences of the Jewish state, were at the same time, preluding, as it were, to the person and dispensation of Jesus; the holy Spirit, which inspired them, bearing out their expression, and enlarging their conceptions, beyond the worth and size of those objects, which came directly in their view.
There is nothing in this account of prophecy, but what falls in with our best ideas of the divine wisdom; intently prosecuting one entire scheme; and directing the constituent parts of it to the general purpose of his providence, at the same time that each serves to accomplish its own.
This double, or secondary sense of prophecy was so far from giving offence to Lord Bacon, that he speaks of it with admiration, as one striking argument of its Divinity. In sorting the prophecies of scripture with their events (a work much desired by this wise author, and intended by this Lecture) we must allow, says he, for that latitude which is agreeable and familiar unto divine prophecies, being of the nature of the author, with whom a thousand years are but as one day; and therefore they are not fulfilled punctually at once, but have springing and germinant accomplishment throughout many ages, though the height or fulness of them may refer to some one age29.
But, that we may not mistake, or pervert, this fine observation of our great philosopher, it may be proper to take notice, that the reason of it holds in such prophecies only as respect the several successive parts of one system; which, being intimately connected together, may be supposed to come within the view and contemplation of the same prophecy: whereas it would be endless, and one sees not on what grounds of reason we are authorized, to look out for the accomplishment of prophecy in any casual unrelated events of general history. The Scripture speaks of prophecy, as respecting Jesus, that is, as being one connected scheme of Providence, of which the Jewish dispensation makes a part: so that here we are led to expect that springing and germinant accomplishment, which is mentioned. But had the Jewish Law been complete in itself, and totally unrelated to the Christian, the general principle—that a thousand years are with God but as one day—would no more justify us in extending a Jewish prophecy to Christian events, because perhaps it was eminently fulfilled in them, than it would justify us in extending it to any other signally corresponding events whatsoever. It is only when the prophet hath one uniform connected design before him, that we are authorised to use this latitude of interpretation. For then the prophetic spirit naturally runs along the several parts of such design, and unites the remotest events with the nearest: the style of the prophet, in the mean time, so adapting itself to this double prospect, as to paint the near and subordinate event in terms that emphatically represent the distant and more considerable.
So that, with this explanation, nothing can be more just or philosophical, than the idea which Lord Bacon suggests of divine prophecy.
The great scheme of Redemption, we are now considering, being the only scheme in the plan of Providence, which, as far as we know, hath been prepared and dignified by a continued system of prophecy, at least this being the only scheme to which we have seen a prophetic system applied, men do not so readily apprehend the doctrine of double senses in prophecy, as they would do, if they saw it exemplified in other cases. But what the history of mankind does not supply, we may represent to ourselves by many obvious suppositions; which cannot justify, indeed, such a scheme of things, but may facilitate the conception of it.
Suppose, for instance, that it had been the purpose of the Deity (as it unquestionably was) to erect the FREE GOVERNMENT of ancient Rome; and that, from the time of Æneas’ landing in Italy, he had given prophetic intimations of this purpose. Suppose, further, that he had seen fit, for the better discipline of his favoured people, to place them, for a season, under the yoke of the Regal government; and that, during that state of things, he had instructed his prophets to foretell the wars and other occurrences which should distinguish that period of their history.—Here would be a case somewhat similar to that of the Jews under their theocratic regimen: not exactly indeed, because prophecy, as we have seen, was essential to the Jewish polity, but had nothing to do with the regal, or any other polity of the Romans. But allow for this difference, and suppose that, for some reason or other, the spirit of prophecy was indulged to this people, under their kings, as it was to the Jews, under their theocracy; and that it was primarily employed in the same way, that is, in predicting their various fortunes under that regimen: Suppose, I say, all this, and would it surprize us to find that their prophets, in dilating on this part of their scheme, should, in a secondary sense, predict the future and more splendid part of it? That, having the whole equally presented to their view, they should anticipate the coming glories of their free state, even in a prophecy which directly concerned their regal, and much humbler successes? That, in commenting on their petty victories over the Sabins and Latins, they should drop some hints that pointed at their African and Asiatic triumphs; or, in tracing the shadow of freedom they enjoyed under the best of their kings, they should let fall some strokes, that more expressly designed the substantial liberty of their equal republic: the end, as we suppose, and completion of that scheme, for the sake of which the prophetic power itself had been communicated to them? Still more: supposing we had such prophecies now in our hands, and that we found them applicable indeed in a general way to the former parts of their history, but frequently more expressive of events in the latter, should we doubt of their being prophecies in a double sense, or should we think it strange that two successive and dependent dispensations in the same connected scheme should be, at once, the object of the same predictions? And lastly, to put an end to these questions, could there seem to be equal reason for applying these predictions to such events as might possibly correspond to them in some other history, the Græcian, for instance, as for applying them to similar events in the Roman history?
Let me just observe further, that, from what hath been said under these two articles, we may clearly discern the difference between Pagan oracles, and Scriptural prophecies. Both have been termed obscure and ambiguous; and an invidious parallel hath been made, or insinuated, between them30. The Pagan oracles were indeed obscure, sometimes to a degree that no reasonable sense could be made of them: they were also ambiguous, in the worst sense; I mean, so as to admit contrary interpretations. The scriptural prophecies we own to be obscure, to a certain degree: And we may call them, too, ambiguous; because they contained two, consistent, indeed, but different meanings. But here is the distinction, I would point out to you. The obscurity and ambiguity of the Pagan oracles had no necessary, or reasonable cause in the subject, on which they turned: the obscurity and ambiguity of the scriptural prophecies have an evident reason in the system, to which they belong. As the Pagan predictions had near and single events for their object, the fate perhaps of some depending war, or the success of some council, then in agitation, they might have been clearly and precisely delivered; and in fact we find that such of the Jewish predictions as foretold events of that sort and character, were so delivered: But, the scriptural prophecies under consideration respecting one immense scheme of Providence, it might be expedient that the remoter parts should be obscurely revealed; as it was surely natural that the connected parts of such a scheme should be shewn together.
We see then what force there is in that question, which is asked with so much confidence—“Is it possible, that the same character can be due to the Jewish prophecies, which the wise and virtuous in the heathen world considered as an argument of fraud and falshood in the Pythian prophecies31?”
First, we say, the character is not entirely the same in both: and, secondly, that, so far as it is the same, that character is very becoming in the Jewish, but utterly absurd in the Pythian prophecies. What was owing to fraud or ignorance in the Pagan Diviner, is reasonably ascribed to the depth and height of that wisdom, which informed the Jewish Prophet32.
To proceed with our subject. It further appears,
III. On the grounds of the text, we now stand upon, “to be very conceiveable and credible that the line of prophecy should run chiefly in one family and people, as we are informed it did, and that the other nations of the earth should be no further the immediate objects of it, than as they chanced to be connected with that people.”
Prophecy, in the ideas of scripture, was not ultimately given for the private use of this or that nation, nor yet for the nobler and more general purpose of proclaiming the superintending providence of the Deity (an awful truth, which men might collect for themselves from the established constitution of nature) but simply to evidence the truth of the Christian revelation. It was therefore confined to one nation, purposely set apart to preserve and attest the oracles of God; and to exhibit, in their public records and whole history, the proofs and credentials of an amazing dispensation, which God had decreed to accomplish in Christ Jesus33.
This conclusion, I say, seems naturally and fairly drawn from the great principle, that the spirit of prophecy was the testimony of Jesus, because the means appear to be well suited and proportioned to the end. The Testimony thought fit to be given, was not one or two prophecies only, but a scheme of prophecy, gradually prepared and continued through a large tract of time. But how could such a scheme be executed, or rather how could it clearly be seen that there was such a scheme in view, if some one people had not been made the repository, and, in part, the instrument of the divine counsels, in regard to Jesus; some one people, I say, among whom we might trace the several parts of such a scheme, and observe the dependance they had on each other; that so the idea, of what we call a scheme, might be duly impressed upon us?
For, had the notices concerning the Redeemer been dispersed indifferently among all nations, where had been that uncorrupt and unsuspected testimony, that continuity of evidence, that unbroken chain of prediction, all tending, by just degrees, to the same point, which we now contemplate with wonder in the Jewish scriptures?
It is not then that the rest of the world was overlooked34 in the plan of God’s providence, but that he saw fit to employ the ministry of one people: This last, I say, and not the other, is the reason why the divine communications concerning Christ were appropriated to the Jews.
Yes, but “some one of the greater nations had better been intrusted with that charge.” This circumstance, I allow, might have struck a superficial observer more: but could the integrity of the prophetic scheme have been more discernible amidst the multiform and infinitely involved transactions of a mighty people, than in the simpler story of this small Jewish family; or would the hand or work of God, who loves to manifest himself by weak instruments, have been more conspicuous in that designation?
On the whole, I forget not, with what awful diffidence it becomes us to reason on such subjects. But the fact being, that one, in preference to other nations, had the honour of conveying the prophetic admonitions concerning Jesus, it may be allowable to inquire, with modesty, into the reasons of that appointment, and the end of prophecy being clearly assigned in sacred scripture, such reasons will not be hastily rejected, as obviously present themselves to an inquirer from the consideration of that end.
The benefits of prophecy, though conveyed by one nation, would finally redound to all; and the more effectually, we have seen, for being conveyed by one nation. May we not conclude then (having the fact, as I said, to reason upon) that, to obtain such purpose, it was fit to select a peculiar people? And, if thus much be acknowledged, it will hardly be thought a question of much moment, though no answer could be given to it, why the Jews had that exclusive privilege conferred upon them.
It is true, a great scheme of prophecy was once revealed to a Gentile King35; but a King, connected with the Jews, and who had a Jewish prophet for his interpreter. It is, besides, observable of that prophetic scheme, that it laid open the future fortunes of four great empires; but all of them instruments in the hand of God to carry on his designs, on the Jewish people first, but ultimately, with regard to Jesus. For it hath been remarked with equal truth and penetration, that Nebuchadnezzar’s vision of the four kingdoms was designed, as a sort of prophetic chronology, to point out, by a series of successive empires, the beginning and end of Christ’s spiritual Kingdom. So that the reason, why those four empires only were distinguished by the spirit of prophecy, was, not because they were greater than all others, but simply because the course of their history led, in a regular and direct succession, to the times and reign of Christ36.
We see then, on the principle, that prophecy was given for the sake of Jesus only, that no presumption lies against the truth of it, on account of its respecting chiefly one people, how inconsiderable soever in itself, or from its silence in regard to some of the largest and most flourishing kingdoms that have appeared in the world.
IV. Lastly (for I now hasten to an end of this discourse) I infer from the same principle, “That, if, even after a mature consideration of the prophecies, and of the events, in which they are taken to be fulfilled, there should, after all, be some cloud remaining on this subject, which with all our wit or pains we cannot wholly remove, this state of things would afford no objection to prophecy, because it is indeed no other than we might reasonably expect.”
For, 1. If Jesus be the end of prophecy, the same reasons that made it fit to deliver some predictions darkly, will further account to us for some degree of obscurity in the application of them to their corresponding events.
I say—will account to us for such obscurity—for, whatever those reasons were, they could not have taken effect, but by the intervention of such means, as must darken in some degree, the application of a prophecy, even after the accomplishment of it; unless we say, that an object can be seen as distinctly through a veil, as without one. For instance: figurative language is the chief of those means, by which it pleased the inspirer to throw a shade on prophecies, unfulfilled; but figurative language, from the nature of it, is not so precise and clear, as literal expression, even when the event prefigured has lent its aid to illustrate and explain that language.
If then it was fit that some prophecies concerning Jesus should be delivered obscurely, it cannot be supposed that such prophecies, when they come to be applied, will acquire a full and absolute perspicuity37.
2. If the dispensation of Jesus be the main subject of the prophecies, then may some of them be still impenetrable to us, because the various fortunes of that dispensation are not yet perfectly disclosed, and so some of them may not hitherto have been fulfilled. But the completion of a prophecy is that which gives the utmost degree of clearness, of which it is capable.
3. But lastly and chiefly, if the end and use of prophecy be to attest the truth of Christianity, then may we be sure that such attestation will not carry with it the utmost degree of evidence. For Christianity is plainly a state of discipline and probation: calculated to improve our moral nature, by giving scope and exercise to our moral faculties. So that, though the evidence for it be real evidence, and on the whole sufficient evidence, yet neither can we expect it to be of that sort which should compel our assent. Something must be left to quicken our attention, to excite our industry, and to try the natural ingenuity of the human mind.
Had the purpose of prophecy been to shew, merely, that a predicted event was foreseen, then the end had been best answered by throwing all possible evidence into the completion. But its concern being to shew this to such only as should be disposed to admit a reasonable degree of evidence, it was not necessary, or rather it was plainly not fit, that the completion should be seen in that strong and irresistible light38.
For all the reasons, now given, (and doubtless, for many more) it was to be expected, that prophecy would not be one cloudless emanation of light and glory. If it be clear enough to serve the ends, for which it was designed; if through all its obscurities, we be able to trace the hand and intention of its divine author; what more would we have? How improvidently, indeed, do we ask more of that great Being, who, for the sake of the natural world, clothes the heavens with blackness [Is. 1. 3.]; and in equal mercy to the moral world, veils his nature and providence in thick clouds, and makes darkness his pavilion [Ps. xviii. 11]?
To these deductions from the text, more might be added. For I believe it will be found that if the end of prophecy, as here delivered, be steddily kept in view and diligently pursued, it will go a great way towards leading us to a prosperous issue in most of those inquiries, which are thought to perplex this subject. But I mean to reason from it no farther than just to shew, in the way of specimen, the method in which it becomes us to speculate on the prophetic system. We are not to imagine principles, at pleasure, and then apply them to that system. But we are, first, to find out what the principles are, on which prophecy is founded, and by which it claims to be tried; and then to see whether they will hold, that is, whether they will aptly and properly apply to the particulars, of which it is compounded. If they will, the system itself is thus far clearly justified. All that remains is to compare the prophecies with their corresponding events, in order to assure ourselves that there is real evidence of their completion.
The use of this method has been shewn in FOUR capital instances. It is objected to the scriptural prophecies, that they are obscure—that they abound in double senses—that they were delivered to one people—that, after all, there is sometimes difficulty in making out the completion—all of them, it is said, very suspicious circumstances; and which rather indicate a scheme of human contrivance, than of divine inspiration.
To these objections it is replied, that, from the very idea which the scriptures themselves give of prophecy, these circumstances must needs be found in it; and further still, that these circumstances, when fairly considered, do honour to that idea: for that the obscurity, complained of, results, from the immensity of the scheme—the double senses, from the intimate connection of its parts—the partial and confined delivery, from the wisdom and necessity of selecting a peculiar people to be the vehicle and repository of the sacred oracles—And lastly, the incomplete evidence, from the nature of the subject, and from the moral genius of that dispensation, to which the scheme of prophecy itself belongs.
In conclusion, it is now seen to what purpose these preliminary discourses serve, and in what method they have been conducted.
The FIRST, shewed the vanity and folly of reasoning on the subject of scriptural prophecy from our preconceived fancies and arbitrary assumptions. The SECOND, shewed the only true way of reasoning upon it to be from scriptural principles, and then opened and explained one such principle. In this LAST, I have shewn that, by prosecuting this way of reasoning from the principle assigned, some of the more specious objections to the scriptural prophecies are easily obviated.
Taken together, these three discourses serve to illustrate the general idea of prophecy, considered as one great scheme of testimony to the religion of Jesus; and consequently open a way for the fair and equitable consideration of particular prophecies, the more immediate subject of this Lecture.
Now I tell you before it come, that when it is come to pass, ye may believe, that I am He.
It hath been concluded (not on the slight grounds of hypothesis, but on the express authority of scripture,) that prophecy was given to attest the mission of Jesus: to afford a reasonable evidence, that the scheme of redemption, of which he was the great instrument and minister, was, in truth, of divine appointment; and was carried on under the immediate cognizance and direction of the Supreme Being, whose prerogative it is to see through all time, and to call those things, which be not, as though they were39.
Our next inquiry will be, how the prophetic scriptures serve to that end, and what that evidence is (I mean, taking for granted, not the truth of the prophetic scheme itself, but the truth of the representation, given of it in scripture) which is thus administered to us by the light of prophecy.
I. The text refers to a particular prophecy of our Lord, concerning the treachery of Judas; of which, says he to his disciples, I now tell you before it come, that, when it is come to pass, ye may believe that I am He: that is, “I add this, to the other predictions concerning myself; that, when ye see it fulfilled, as it soon will be, ye may be the more convinced of my being the person, I assume to be, the Messias foretold.”
The information, here given, was perhaps intended by our Lord to serve a particular purpose, To prevent, we will say, the offence, which the disciples might have taken at the circumstance of his being betrayed by one of them, if they had not, previously, been admonished of it. But the reason of the thing shews, that the use, which the disciples are directed to make of this prophecy, was the general use of the prophecies concerning Jesus. The completion was to verify the prediction, in all cases; and to convince the world, That He was the Messiah, in whom such things should be seen to be accomplished, as had been expressly foretold40.
Indeed prophecies, unaccomplished, may have their use; that is, they may serve to raise a general expectation of a predicted event in the minds of those, who, for other reasons, regard the person predicting it, in the light of a true prophet. And such might be one, a subordinate, use of the prophecies concerning Jesus: but they could not be applied to the proof of his pretensions, till they were seen to be fulfilled. Nor can they be so applied even then, unless the things predicted be, confessedly, beyond the reach of human foresight.
Under these conditions, the argument is clear and easy, and will lie thus.—“A great variety of distant, or, at least, future events, inscrutable to human sagacity, and respecting one person (whom we will call, Messiah) have been by different men, and at different times, predicted. These events have accordingly come to pass, in the history and fortunes of one person; in such sort, that each is seen to be, in a proper sense, fulfilled in him, and all together in no other person whatsoever: Therefore the prediction of these events was divinely inspired: or (which comes to the same thing) therefore the person, claiming under these predictions to be the Messiah, or person foretold, hath his claims confirmed and justified by the highest authority, that of God himself.”
Such is the argument from prophecy41: and on this foundation, Jesus assumes to be the Messiah; and his religion, to be DIVINE.
II. Let us now see, what the amount of that evidence is, which results from this kind of proof.
Careless talkers may say, and sometimes think, “that prophecy is but an art of conjecturing shrewdly; that the sagacity of one man is seen to be vastly superior to that of another; that, in some men, the natural faculty may be so improved by experience, as to look like divination; and that no precise bounds can be set to its powers.” Light or sceptical minds may, I say, amuse themselves with such fancies: but serious men will readily acknowledge, That many future events, especially, if remote, or extraordinary42, or described with some degree of particularity, are not within the ability of the human mind to predict. And, to cut off all occasion of cavil, let it be owned, that the argument under consideration is, or ought to be, drawn from the completion of prophecies, so qualified.
To evade the force, which this argument apparently carries with it, it must then be said, That the completion of any particular prophecy, alleged, was fortuitous, or, what we call, a lucky hit.
“Coincidencies of this sort, we may be told, are very frequent. In the ceaseless revolution of human affairs, some event or other will be turning up, which may give a countenance to the wildest and most hazardous conjecture. Hence it is, that every groundless fear, every dream, almost, has the appearance of being realized by some corresponding accident; which will not be long in occurring to those, who are upon the watch to make such discoveries. Upon these grounds, the superstition of omens hath, at all times, been able to sustain itself; and to acquire a degree of credit, even with wise men. We see, then, that chance, in a good degree, supplies the place of inspiration: and that He, who sets up for a Prophet, is likely to drive a safe, as well as gainful trade; especially, if he have but the discretion not to deal too freely in precise descriptions of times, and persons43: a consideration, of great moment to the men of this craft44; and which hath not been overlooked by those, whom we account true prophets.”
Such libertine reflections, as these, thrown out with an air of negligent ridicule, have too often the effect intended by them. At the same time, they disgust sober men, and are thought too light and trivial to deserve a confutation. But, because I take these suggestions, with whatever levity, or disingenuity, they may be made, to contain the whole, or at least, the chief strength of the infidel cause, on this subject, I shall not decline to give them a very serious answer.
It is true, no doubt, what is here alledged, That the conjectures of fanciful or designing men, whether grounded on casual signs, or delivered in the direct way of prophecy, have been frequently verified in the events: that is, such events have actually come to pass, in the sense put upon the sign, when it was observed, and in the literal sense of the prophecy, as delivered. History and common life, it is agreed, abound in such instances45: and I shall even make no scruple to produce one of each sort; as much, at least, to the purpose of these objectors, as any of those, which they have produced for themselves.
Nothing is more famous in the annals of ancient Rome, than the story of Romulus, and his TWELVE VULTURES; an omen this, on which the auspicious name of the rising city, and the fortune of its founder, were, at once, established46. What further construction was then put on this prodigy, doth not appear: but, as the science of augury advanced in succeeding times, a very momentous and striking prophecy was grounded upon it. For we have it affirmed47, on the high authority of M. T. Varro, that Vettius Valens, an augur of distinguished name in those days, took occasion from this circumstance (and in the hearing of Varro himself) to fix the duration of the Roman empire. The TWELVE VULTURES, he said, which appeared to Romulus, portended, that the sovereignty of that state and city, whose foundations he was then laying, should continue for the space of TWELVE HUNDRED YEARS. It is of no moment to inquire, on what principles of his art the learned augur proceeded, in this calculation. The TRUTH is, that the event corresponded, in a surprising manner, to the conjecture; and that the majesty of the Western empire (of which Rome was the capital) did, indeed, expire under the merciless hands of the Goths, about the time limited by this augural prophet.
It should further, be observed that this prediction was of such credit and notoriety, as to take the attention of the later Romans themselves48, who looked with anxiety for the accomplishment of it: and that it was delivered by Valens, at least five hundred years before the event; when there was not the least appearance, that this catastrophe would befall, what was called, the ETERNAL CITY, within that period.
This is an instance of divination from augury. The OTHER, I am about to give, is a prophecy, in full form; respecting a still more important subject, and equally accomplished in the event. A poet, in the ideas of paganism, was a prophet, too. And Seneca49 hath left us, in proof of the inspiration to which, in his double capacity, he might pretend, the following oracle: