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might do, on the supposition that the prophet was left at liberty to dispense this gift, in all respects, as he should think proper. No wonder then, that they should misconceive of its character, and entertain very different notions about the exercise of this power from what the scriptures give them of it.'

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If the power and the mode of predicting were entirely at the disposal of man, it is likely enough that the prophet for his own credit, or for what he might fancy to be the sole end of prophecy, might chuse' to predict future events with all possible clearness, and in such sort that obstinacy itself must see and admit the completion of them: but' if, on the contrary, the prophet was only the minister and instrument of the divine counsels, in the high office committed to him,' those who assume it as a principle, ' that divine prophecy must be delivered with the utmost clearness and perspicuity, and fulfilled with irresistable evidence, will do well to answer, at their leisure, the following questions. How do they know in what manner, and with what circumstances, it was fit for divine wisdom to dispense a knowlege of futurity to mankind? How can they previously determine the degree of evidence, with which a prediction must be either given or fulfilled? What assurance have they, that no reasonable ends could be served by prophecies, expressed with some obscurity, and accomplished in a sense much below what may seem necessary to unavoidable conviction? Can they even pretend, on any clear principles of reason, that very important ends, perhaps the most important, may not be answered by that mode of conveyance, which appears to them so exceptionable? Can they, in a word, determine before-hand, I do not say with certainty, but with any color of probability, what must be the character of divine prophecy, when they know not the reason, most undoubtedly not all the reasons, why it is given, and have even no right to demand that it should be given at all? Till these, and other questions of the like sort, be pertinently answered, it must be in vain to

censure the ways of providence, as not corresponding to our imperfect and short-sighted views 46

The ill success of men in explaining prophecies of events, not yet come to pass, can' says the bp. of Worcester in another place, in no degree discredit those prophecies, unless it be essential to this sort of revelation to be so clear

ly proposed, as that it may and must be perfectly understood, before those events happen; the contrary of which I have' shewn. 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 enig matic 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 us48.'

It has been objected, as a circumstance altogether strange and improbable, that so signal a gift as that of prophecy should have been bestowed upon the Jews, a nation so obscure, inconsiderable, unenlightened. On this point also I quote from bp. Hurd. To prove the truth of Christianity, and to foreshew the advent of the Messiah, with the revolutions and 'the establishment of his kingdom; was, says the prelate, the purpose of prophecy. 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 Jesus. The testimony thought fit to be given was not one or two piophecies only, but a scheme of prophecy, gradually prepared and continued through a large tract of time. But how could such a scheme be executed,

46 Húrd, vol. I. p. 3, 4, 15, 18.
47 2 Pet. i. 19.

48 Hurd, vol. II. p. 66,

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?—For had the notice 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 overlooked 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? 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 acknowleged, 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 has been urged, by the objectors against prophecy, that the pointing out of future events is to be satisfactorily

49 Vol I. p. 75-79.

accounted for by that superior degree of sagacity, by which some men are seen to be distinguished; and that conjectures, as experience informs us, will not unfrequently be realised by chance and a félicity of coincidence. This objection bp. Hurd has answered at considerable length. Much as I have quoted from this able writer, I am unwilling to omit the insertion of a part of his reply. That the completion of two or three predictions, though they perfectly correspond to the events to which they are applied, does not infer a certainty of inspiration, the bishop of Worcester readily admits. If, however, says the prelate, the prophecies in the Old and New Testament be very numerous, and if those prophecies, so many of them, I mean, as are alleged in this controversy with unbelievers, have had a reasonable completion,-it must appear highly credible and probable, that so numerous prophecies, so fulfilled, had not their origin from human conjecture, nor their accomplishment from what we call chance. For mere conjecture is not usually so happy; nor chance so constant. Farther still; if the scriptural prophecies have been completed in numerous instances, and if in no instance whatsoever can it be clearly shewn, that they have failed in the event, the presumption is still stronger that such coincidence could not be fortuitous; and a material difference between scriptural prophecy and pagan divination is, at the same time, pointed out. For, that, in the multitude of pretended oracles in the days of paganism, some few only should come to pass, while the generality of them fell to the ground, may well be the sport of fortune. But, that very many prophecies, recorded in our scriptures, have had an evident completion, when not one of all those, there recorded, can be convicted of imposture, must surely be the work of design.' But the prophecies of scripture are not merely numerous, A great number of them are also eminently minute and circumstantial. On the whole, the general evidence for the truth of Christianity, as resulting from the scriptural prophecies, though possibly not that,

which some may wish or expect, is yet apparently very considerable. Some coincidences might fall out, by accident; and more might be imagined. But when so many, and such prophecies are brought together, and compared with their corresponding events, it becomes ridiculous (because the effect is in no degree proportioned to the cause) to say of such coincidences, that they are the creatures of fancy, or could have been the work of chance.

'The truth of our religion, like the truth of common matters, is,' says bp. Butler, 'to be judged of by all the evidence taken together. And unless the whole series of things which may be alleged in this argument, and every particular thing in it, can reasonably be supposed to have been by accident; (for here the stress of the argument for Christianity lies;) then is the truth of it proved. It is obvious, how much advantage, the nature of this evidence gives to those persons, who attack Christianity, especially in conversation. For it is easy to shew, in a short and lively manner, that such and such things are liable to objection; that this, and another thing, is of little weight in itself; but impossible to shew, in like manner, the united force of the whole argument in one views

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The following qualities,' says Dr. Johnston of Holywood, seem inseparable from prophecy; at least they are found in every prophecy which I have considered; and appear to me to be closely connected with the very nature of prophecy. 1st. That the prophecies are expressed in dark, but never in contradictory language. 2d. That,

BEFORE THEIR ACCOMPLISHMENT, THE GREAT OUTLINES OF THE EVENTS MAY BE DISCOVERED WITH CERTAINTY; but not all the minute circumstances. 3d. That, the nearer the time of their accomplishment approaches, more of the predictions may be known.-And 4th, that neither before the event shall the general meaning of the prophecy, nor after the event shall the full meaning of it, appear to the

50 Vol. I. p. 107, 120.

51 Butler's Analogy, p. 401.

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