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amusements the most frivolous and dissipating, which still prevail in that country, as well as on other parts of the continent, -the rapid strides, with which infidelity is advancing in various parts of Germany,' and the efforts, which at this time are making to disseminate the same deadly principles among every class of society in our own country, are all so many confirmations of the truth of the New Testament prophecies. But the spirit which predicted these events is the very same which was poured out upon the apostles, and enlightened their minds with the knowledge of the Gospel; therefore the apostles, who wrote the New Testament, had the spirit of God, and were enlightened by it.

V. The preceding instances of prophecy and its accomplishment are only a few, in comparison of those which might have been adduced but they are abundantly sufficient to satisfy every candid and sincere investigator of the evidences of divine revelation, that the writings which contain them could only be composed under divine inspiration; because they relate to events so various, so distant, and so contingent, that no human foresight could by any possibility predict them. The argument from prophecy is, indeed, not to be formed from the consideration of single prophecies, but from all the pro-. phecies taken together, and considered as making one system; in which, from the mutual connection and dependence 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 shows the solidity of it, is the harmony and consistency 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, is very considerable; like many scattered rays, which, though each be weak in itself, yet, concentered into one point, shall form a strong light, and strike the senses very powerfully. 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 rises into a high degree of moral certainty.2

Objections have been made to the darkness and uncertainty of prophecy; but they arise from not duly considering its manner and design. The language has been assigned as one cause of its obscurity, and the indistinctness of its representation as another, but with how little reason or propriety the following considerations will evince.

1. As prophecy is a peculiar species of writing, it is natural to expect a peculiarity in the language of which it makes use. Sometimes it employs plain terms, but most commonly figurative signs.

1 See Mr. Jacob's Travels in Germany, pp. 208-212. (4to. London, 1820.) and the Magazin Evangélique, tome iii. pp. 26-36. Genève, 1820; in which works the spread of infidelity in Germany is proved by numerous important facts. 2 Bp. Hurd's Introduction to the Study of Prophecy. (Works, vol. v. p. 39.)

YOL. I.

48

It has symbols of its own, which are common to all the prophets; but it is not on this account to be considered as a riddle. The symbols are derived from the works of creation and providence, from the history of the Jews and of the nations with whom they were most closely connected, or by whom they were most violently opposed. These symbols have their rules of interpretation, as uniform and as certain as any other kind of language: and whoever applies his mind with patience and attention to the subject, will be able to understand the general scheme of prophecy, and the colour of the events foretold, whether prosperous or calamitous; though he may be utterly unable to discover to what person, or precise time and place they are to be applied.

2. With regard to the alleged objection, of want of clearness in prophecy, arising from an indistinct representation of the event, it should be remembered that, if some prophecies be obscure, others are clear the latter furnish a proof of the inspiration of the Scriptures; the former contain nothing against it. In many instances, the obscurity is accounted for, from the extensive grasp of prophecy. Some predictions were to have their accomplishment in the early ages of the church, and were peculiarly designed for the benefit of those to whom they were immediately delivered: on which account they were more plain. This remark applies more particularly to the prophecies contained in the New Testament. There are other predictions, designed for the benefit of those who lived in after ages, particularly the middle ages. To the first Christians these were obscure; but when the time advanced towards their accomplishment, the veil was gradually drawn aside, and they were more clearly seen and better understood. Another class of predictions looked forward to the latter ages of the church. These appeared obscure both to the first Christians and to those who lived in the middle ages: but, when that generation appeared, for whose use it was the Divine Will that they should be left on record, light began to shine upon them; and the minds of men were awakened to look out for the accomplishment in some great events, which would display the glory of God, and advance the happiness of his servants. In this way the obscurity of many prophecies will be accounted for.

3. Another reason for throwing a veil over the face of prophecy, whether by its peculiar symbols or by a dark representation, will appear, on considering the nature of the subject. Some of the events predicted are of such a nature, that the fate of nations depends upon them; and they are to be brought into existence by the instrumentality of men. If the prophecies had been delivered in plainer terms, some persons would have endeavoured to hasten their accomplishment, as others would have attempted to defeat it: nor would the actions of men appear so free, or the Providence of God so conspicuous in their completion. "The obscurity of prophecy was further necessary to prevent the Old Testament economy from sinking too

1 On the Interpretation of the Prophetic Language of the Scriptures, see Vol. II. Part II. Chapter VII.

much in the estimation of those who lived under it. It served merely to erect the expectation of better things to come, without indisposing men from the state of discipline and improvement, which was designed to prepare for futurity. The whole Jewish dispensation was a kind of prophecy, which had both an immediate and ultimate end. It immediately separated the Jews from the other nations; and preserved the holy oracles, committed to their custody, from being corrupted by idolatrous intercourse: and it ultimately maintained the hope of the Messias and his reign. The illustration. of this view of the antient Jewish law and constitution is the subject of the epistles to the Galatians and Hebrews; that "the law was a schoolmaster to lead men to Christ" "that it was the shadow of good things to come, but the body was Christ."

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"The dispensation of prophecy appears to have been accommodated with great wisdom to the state of the church in every age, tơ comfort the people of God, and to confirm their faith, according as they and the state of religion required it. On Adam's fall, on Abraham's separation from an idolatrous world, on the dispensation of the new economy by Moses, on the Babylonish captivity, and on the commencement of Christianity, prophecies were communicated with a growing light; and they will become more and more luminous with the progress of events to the end of the world."

But, though some parts of the prophetic Scriptures are obscure enough to exercise the church, yet others are sufficiently clear to illuminate it and the more the obscure parts are fulfilled, the better they are understood. In the present form of prophecy men are left entirely to themselves; and they fulfil the prophecies without intending, or thinking, or knowing that they do so. The accomplishment strips off the veil; and the evidence of prophecy appears in all its splendour. Time, that detracts something from the evidence of other writers, is still adding something to the credit and authority of the prophets. Future ages will comprehend more than the present, as the present understands more than the past: and the perfect accomplishment will produce a perfect knowledge of all the prophecies. Men are sometimes apt to think that, if they could but see a miracle wrought in favour of religion, they would readily resign all their scruples, believe without doubt and obey without reserve. The very thing which is thus desired we have. We have the greatest and most striking of miracles in the series of Scripture prophecies already accomplished: - accomplished, as we have seen, in the present state of the Arabians, Jews, Egyptians, Ethiopians, Tyre, Nineveh, Babylon, the four great monarchies, the seven churches of Asia, Jerusalem, the corruptions of the church of Rome, &c. &c. "And this is not a transient miracle, ceasing almost as soon as performed; but is permanent and protracted through the course of many generations. It is not a miracle delivered only upon the report of others, but is subject to our own inspection and examination. It is not a miracle deli

1 Dr. Ranken's Institutes, p. 350.

380 Prophecy, a Proof of the Divine Origin of the Scriptures. [Ch. IV.

vered only upon the report of others, but is open to the observation and contemplation of all mankind; and after so many ages is still growing, still improving to future ages. What stronger miracle, therefore, can we require for our conviction? Or what will avail if this be found ineffectual? If we reject the evidence of prophecy, neither would we be persuaded though one rose from the dead. What can be plainer? We see, or may see, with our own eyes the Scripture prophecies accomplished; and if the Scripture prophecies are accomplished, the Scripture must be the word of God; and if the Scripture is the word of God, the Christian Religion must be true."

1 Bp. Newton on Prophecy, vol. ii. pp. 412-416. Bogue on the Divine Authority of the New Testament, pp. 169-171.

CHAPTER V.

INTERNAL EVIDENCES OF THE INSPIRATION OF THE

SCRIPTURES.

THE arguments from miracles and prophecy contained in the preceding chapter, form what has been termed the external evidence that the Scriptures are the inspired Word of God: and without seeking for additional testimony, we might safely rest the divine authority of the Bible on those proofs. There are, however, several internal evidences, which, though not so obviously striking as miracles and prophecy, come home to the consciences and judgments of every person whether learned or illiterate, and leave infidels in every situation without excuse. These internal evidences are, the sublime doctrines and the purity of the moral precepts revealed in the Scriptures, the harmony subsisting between every part, their miraculous preservation, and the tendency of the whole to promote the present and eternal happiness of mankind, as evinced by the blessed effects which are invariably produced by a cordial reception and belief of the Bible.

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1

SECTION I.

THE SYSTEM OF DOCTRINE, AND THE MORAL PRECEPTS, WHICH ARE DELIVERED IN THE SCRIPTURES, ARE SO EXCELLENT AND SO PERFECTLY HOLY, THAT THE PERSONS WHO PUBLISHED THEM ΤΟ THE WORLD MUST HAVE DERIVED THEM FROM A PURER AND MORE EXALTED SOURCE THAN THEIR OWN MEDITATIONS.

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an account

NOTHING false or immoral can be taught by a God of truth and holiness. Accordingly, the account of the Almighty and of his perfections, and the moral precepts which are contained in the Scriptures, commend themselves to our reason, as worthy of the highest and most excellent of all beings. In order, however, that we may form a just and correct idea of the doctrines and duties of religion, which are offered to our consideration in the Bible, it will be necessary to take a brief view of them from the beginning. The sacred volume opens with that which lies at the foundation of religion, of the creation of the world by the Almighty, which is there described in a plain and familiar manner, accommodated to the capacities of man, and with a noble simplicity; together with the original formation of man, who is represented as having been created after the divine image, invested with dominion over the inferior creation (but with a reservation of the obedience which he himself owed to God as his sovereign Lord), and constituted in a paradisaical state, a happy state of purity and innocence. (Gen. i. ii.) In this account there is nothing but what is agreeable to right reason, as well as to the most antient traditions which have obtained among the nations. We are further informed that man fell from that state by sinning against his

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