Insani sapiens nomen ferat, æquus iniqui,
Ultrà quàm satis est, virtutem si petat ipsam[144].
The issue of his general scheme was what might easily be foreseen: and of his arguments, I shall only say thus much, That the Romish writers themselves, for whose use they might seem to be invented, though they continue to object his name to us, are too wise to venture the stress of their cause upon them.
To conclude this head of authority, let me just observe,
3. In the last place, that, if any regard be due to it, the advantage will clearly be on our side. For, though the name of Grotius made an impression on some Protestant interpreters of scripture, not inconsiderable for their parts and learning, yet, when the grounds of his opinion came to be examined, the most and the ablest of them have generally declared against him: and among these, let it be no offence to the manes of this great[145] 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 business was only to interpret[146], be injurious enough to 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 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[147]. 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 lye to the prophet. And thus we see, that the very mistakes of interpreters attempting prematurely to unfold the sealed prophecies concerning Antichrist, far from subverting, support the credit of those prophecies[148].
But I have something more to say on this subject. 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.