the eminent characters above mentioned, that the torments of another world are only of temporary duration, we can hardly imagine them to be so inconsiderable as that we are not infinitely concerned to avoid them. Until we have passed "through the valley of the shadow of death" we can arrive at no certainty on this obscure point; and then what will all our reasonings avail? Our fate must then be finally determined, and there is no retreat.

But whatever difficulties may arise in discussing this subject, and however the opinions of men may vary concerning it, the rule and measure of our duty is still the same. Unless we can suppose that God will make no difference between him who serveth him, and him who serveth him not;" that no punishment awaits the sinner in another life; and that all the menaces denounced in Scripture against him have no meaning; we cannot, while we continue in sin, but look forward to that other life with anxiety and alarm. But while we use our best endeavours to walk before God in righteousness and true holiness; to fulfil his commandments; and to "keep a conscience void of offence" toward him and toward our fellow creatures; then may we have confidence

* Psalm xxiii. 4, through the dark and dreary vale of death h; per vallem summe caliginosam et terribilem.-Rosenmüller.

in God; that in this world "he will not suffer us to be tempted above what we are able to bear;" and, in the next, will in his judgment think upon mercy. This is the only way in which we can dispel the gloomy and distressing apprehensions of eternal punishment, and be cheered by the luminous and exhilirating truths of the Covenant of Mercy.

"Let us then (as it is expressed in one of the excellent Homilies of our Church,)* learn to know ourselves, our frailty, and weakness, without boasting of our good deeds and merits." Let us also acknowledge the exceeding mercy of God toward us, and confess that, as of ourselves cometh all evil and condemnation," so likewise of him cometh all goodness and salvation; as God himself saith by the Prophet Hosea :-O Israel, thy destruction cometh of thyself; but in me only is thy help and comfort. If we thus humbly submit ourselves in the sight of God, we may be sure that in the time of his visitation he will lift us up into the kingdom of his dearly beloved Son Jesus Christ our Lord, to whom, with the Father and the Holy Ghost, be all honour and glory for ever."

* 2nd. part of the Homily on the Misery of Man. † Ch. xiii, v. 9. It is somewhat differently rendered in King James's Bible.

SERMON XVI.

ON THE INTERPRETATION OF PROPHECY.

2 PETER I. 20.

Knowing this first, that no Prophecy of the Scripture is of any private interpretation.

EITHER this Text of Scripture has been strangely misunderstood, or much of the labour of learned men bestowed upon the Prophetical Writings might have been well spared. For we are told, that "no Prophecy of Scripture is of private interpretation," solution, or exposition; none is obvious of itself, or to be discovered by human skill or invention; but is revealed only by its accomplishment, when the prediction is compared with the event.* What the Prophets delivered was not from themselves; from the impulse or suggestion of their own minds; since "Prophecy came not of old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost."

*

The word translated interpretation occurs in no other place but this throughout the New Testament. See Schleusner. Lex. ad voc. εwiλvois.

Prophets, therefore, properly so called, were persons who, under the immediate influence and operation of the Holy Spirit, predicted events which were to take place at some distant period of time. Such were Isaiah, Jeremiah, Ezekiel, etc.* They are sometimes denominated Seers, and the predictions uttered by them, Visions; but whether they were themselves fully acquainted with the object and event of their predictions is not ascertained. By the later Jews it is asserted that this was a privilege conferred on none but Moses, (whom they consider as the greatest of the Prophets,) and Isaiah.†

The principal events foretold by them related either to the Captivity and Restoration of the Jews, and the punishment of the hostile and idolatrous Nations and Governments, or to the coming of the Messiah. As far as they

* It is hardly necessary to observe, that the Jews do not include Daniel among the Prophets. Vide Leusden, Philolog. Hebr. p. 91. This arrangement appears to have taken place as early as Centy. 4. By Josephus, he is ranked among the greatest of the Prophets: (p. 465. Ed. Hudson) he is also called a Prophet by our Saviour, Matth. xxiv. 15. (and Mark xiii. 14. if the words spoken of by Daniel the Prophet be not an interpolation.) See Griesbach, and Lardner's Works, Vol. 5, p. 23. Wintle's Preface to Daniel, p. 15.

↑ Omnes Prophetæ, qui vaticinati sunt, ignorârunt quid prophetarent: Moses vero et Jesaias quod prædixerunt intellexerunt. Vide Leusden, ubi supr. p. 60.

relate to the Captivity of the Jews* by the kings of Assyria and Babylon, and the return of a portion of them to their own Country, after an exile of seventy years, the Prophecies have been fully explained by their accomplishment. The same may be said in regard to the destruction of their enemies; those Nations which were made the instruments of God's judgment upon their transgressions. By this we understand what is implied in the burden of Moab and Damascus; of Assyria and Babylon. But in respect to the final deliverance and restoration of the Jews to their original settlements, after the demolition of their City and Temple by the Romans, the Prophecies are too obscure to admit of a satisfactory interpretation. What, for example, can we make of the conquests of Gog, the chief Prince of Meshech and Tubal, and the judgments of God upon him and Magog, mentioned by the Prophet Ezekiel ?†

*

I have included under the general name of Jews the two kingdoms of Israel and Judah; though that name was not in use till after the Captivity. See Prideaux, Connect. of O. and N. T. Vol. 1. p. 135. Ed. 1716.

+ Ch. xxxviii. 2, xxxix. 6, where by Magog appears to be signified the Land of Gog: but in the Book of Revelations, Ch. xx. v. 8. Gog and Magog are mentioned together as Nations, and have been considered as the general name of the Northern Tribes of Europe and Asia; such as that of Scythians formerly, and of Tartars at present. Vide Rosenmüller ad loc. and Bishop Newton on the Prophecies, Vol. 2, p. 359. Ed. 8.