CONCLUSION.
This Lecture is now brought down to that point, from which, possibly, ye expected me to set out. But, in the entrance on an argument, new to many persons, and misunderstood by most, it seemed expedient to take a wide compass. The true scriptural idea of the subject, was to be opened, at large[243]; the general argument from prophecy, enforced[244]; the method of the prophetic system deduced, and further illustrated in a view of the prophecies more immediately respecting the Christian church[245]; Of these prophecies, those concerning Antichrist, or the apostasy of Papal Rome, were to be cleared of all prejudices and objections[246]; and the principles, on which the Apocalyptic prophecies, in particular, are to be explained, proposed and justified[247]: It was, further, necessary to bespeak your attention to the argument from the Apocalyptic prophecies, especially, concerning Antichrist, by shewing the several presumptions there are of its force[248]; and by setting before you the uses, to which this whole inquiry may be applied[249].
This preliminary course, then, though it has been tedious, will not be thought improper, if it may serve, in any degree, to prepare and facilitate the execution of the main design, which is, To interpret and apply particular prophecies: A work, of labour indeed; but not unpleasant in itself; and (if carried on with that diligence and sobriety, which are, in reason, to be supposed) capable, I think, of affording to fair and attentive minds the fullest satisfaction.
The SEASON, I know, may be thought unfavourable to such an attempt. For the main stress must be laid on prophecies, about which Christians themselves are not agreed, at a time when the number of those persons is supposed to be very great, and increasing every day, who are not easily brought to acknowledge the reality of any prophecies.
This last would be an unwelcome consideration, if the fact were certain; I mean, if the present state of religion were altogether such as some, perhaps, wish, and as others too easily apprehend, it to be. But I hope, and believe, it is not; the truth of the case, so far as I am able to form a judgment of it, being no more than this. A few fashionable men make a noise in the world; and this clamour, being echoed on all sides from the shallow circles of their admirers, misleads the unwary into an opinion, that the irreligious spirit is universal and uncontroulable. Whereas, the good and wise, are modest and reserved: having no doubt themselves concerning the foundation of their faith, they pay but little regard to the cavils, which empty or corrupt men throw out against it. They either treat those cavils with a silent contempt; or, they lament in secret the libertinism of the age, without taking any vigorous measures to check and oppose it. Besides, they rarely come into what is called, free company; and they are too well employed, and at the same time too well informed, to hearken after every idle publication, on the side of irreligion.
For these, and the like reasons, the number of true believers is overlooked; or thought to be less considerable than, in fact, it is, and would presently be known to be, if a just estimate were taken of them.
Let me then, under this persuasion, express myself in the spirit, and almost in the words, of an ancient apologist[250]—“Let no man too hastily despair of the cause, we are now pleading. When we stand up in its defence, there are those who will lend an ear to us. For, whatever the vain, or the vicious may pretend, the prophetic writings are not fallen so low in the esteem of mankind, but that there are numberless persons of good sense and serious dispositions, who wish to see the truth of the Gospel confirmed by them; and are ready to embrace that truth, when fairly set before them, and supported by the clear evidence of historical testimony and well-interpreted scripture.”
Such is the language, which I am not afraid to hold to the desponding party among us. But should my confidence, or my candour, transport me too far, should even their apprehensions be ever so well founded, the zeal of those, who preach the Gospel, is not to abate, but to exert itself with new vigour under so discouraging a prospect. If there be a way left to strike conviction into the hearts of unbelievers, it must probably be, by pressing this great point of prophetic inspiration, and by turning their attention on a miracle, now wrought, or ready to be wrought before their eyes. Or, let the event be what it will, our duty is to illustrate the word of prophecy, and to enforce it; to withstand the torrent of infidelity with what success we may, and, if it should prevail over all our efforts, to make full proof, at least, of our sincerity and good will.
In the mean time, it becomes all others to retain and cultivate in themselves a respect for the prophetic writings; which either are, or, for any thing that has yet appeared, may be divine. To treat them, without the fullest conviction of their falshood, with neglect and scorn, is plainly indecent, and may be highly criminal and dangerous.
Josephus tells us, that, in the last dreadful ruin of his unhappy countrymen, it was familiar with them, to make a jest of divine things, and to deride, as so many senseless tales and juggling impostures, the sacred oracles of their prophets[251]; though they were then fulfilling before their eyes, and even upon themselves.
But the case, perhaps, is different; and we have no concern, in the prophecies concerning Papal Rome.
What! Have WE no concern in those prophecies (supposing, I mean, that they are prophecies, at all, and, that there is reason for applying them to the church of Papal Rome). We, who have but just been delivered from the more than Egyptian bondage, which they predict; and are, therefore, bound by every tye of interest, of gratitude, and of charity, to assert to ourselves, and to communicate to others, as far as we are able, the blessings of that liberty, wherewith Christ has made us free[252]. Have WE no concern in the several uses, mentioned in this discourse; and in many others, which I have not mentioned; it being well known, that all inspired scripture (of which prophecy is so eminent a part) is profitable for doctrine, for reproof, for correction, for instruction in righteousness[253]?
Or, supposing that we had no direct concern in these prophecies, and supposing, farther, that the divine authority of them was even problematical; still it may deserve to be considered, I mean, by men the most libertine, who have not yet convinced themselves, by an exact and critical inquiry, of their utter falshood and insignificancy; I say, it merits the reflexion of all such, That the contempt of the prophecies, under these circumstances, has a natural tendency to corrupt the temper and harden the heart. And is there no room to question, whether this conduct, plainly an immoral conduct, be adviseable or safe?
Let us then, on a principle of self-love, if not of piety, keep the sayings of this book, concerning THE MAN OF SIN. From many appearances, the appointed time for the full completion of them may not be very remote. And it becomes our prudence to take heed that we be not found in the number of those, to whom that awful question is proposed—How is it, that ye do not discern the signs of this time?
Nay, there are prophecies, which, in that case, may concern us more nearly, than we think. St. Paul applied ONE of these, to the unbelieving Jews; of whose mockery, and of whose fate, ye have heared what their own historian witnesseth: And, if we equal their obdurate spirit, that prophecy may clearly be applied, and no man can say, that it was not intended to be applied, to ourselves.
Beware therefore (to sum up all in the tremendous words of the Apostle[254]) Beware, lest that come upon you, which is spoken by the Prophets: Behold, ye despisers, and wonder and perish; for I work a work in your days, a work, which ye shall in no wise understand, though a man declare it unto you.