LET ME, further, observe, that, as, upon this idea of a confined, connected, and dependent scheme, in the prophecies, the detection of imposture, if there be any, is much facilitated; so, on the other hand, if the prophecies can be fairly applied in this way, not only the presumption, that they were given to be so applied, is much increased, but a clearer insight into the scope and meaning of them, is obtained. For, in a system of prophecy, directed to one and the same general end, preceding prophecies prepare the way for interpreting those that follow, and every succeeding prophecy reflects some light on those that went before. Thus, the general evidence, arising from this species of argument, is, in all ways, augmented; while we see, that less room is left to chance in verifying the more clear and direct prophecies, and that fresh light is let in upon such as are more ambiguous or obscure.

It is said, that many passages in the prophets are applied to Jesus, on very slight grounds. This would be true, if the prophetic scriptures, like the Pagan oracles, had no determinate scheme in view, and had, for their object, only detached and unconnected events. But, on this scriptural principle, that one common purpose is in the contemplation of that divine Spirit, which dictated all those writings, That is expressed, which is barely inti

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mated; and every applicable prophecy is rightly applied: whence it is, that even secondary prophecies have, in the system of revelation, all the light and force of the primary; as, in a former discourse, hath been observed.

This assertion, I know, may startle such persons, as have not attended to the genius of the prophetic writings, or to that general harmony of design and destination, which makes their distinctive character: but it may be rendered familiar to us by reflecting on the manner, in which we interpret other writings, somewhat similar to these.

It is generally supposed, and on good grounds, that Virgil wrote his Æneid with the view of doing honour to the person and government of Augustus. But, the subject of his work being taken from a former age, this was either to be done, by introducing his encomiums under the form of prophecies, or by conveying them indirectly in allusive descriptions and what we call, secondary applications. The poet hath employed both these methods, with success. The purpose of his predictions is clear; for in them the emperor is expressly named: and the ablest critics make no scruple of applying to Augustus all those passages in this poem, which, however they may respect, immediately, other persons, are yet clearly seen to be applicable to Him.

We have another instance of the same sort, at home. Our Spenser wrote his famous poem, to illustrate the virtues and reign of queen Elizabeth. This we know from himself. Though his scene, therefore, be laid in Fairy Land, yet, whenever we find his fictions agreeing to the history of that princess, or the characters of his knights expressive of those virtues, which distinguished the great persons of her court, we make no doubt of applying them in that way, or of the poet's intending that they should be so applied. These applications would not be equally justifiable in other works of fancy, written in that time; but the knowledge, we have the of author's general purpose in writing, makes them reasonable in this.

It may appear from these examples,* that, whenever a general scheme is known to be pursued by a writer, whose real or assumed character gives him a right to deal in secondary senses and prophetic anticipations, that scheme becomes the true key, in the hands of his reader, for unlocking the meaning of particular parts; of many parts, which would otherwise not be seen clearly and distinctly to refer to such scheme. The observa

I take these examples to be more in point, than those given by bishop Butler in his Analogy, P. ii. c. vii. p. 386. Lond. 1740: not but those, too, have their weight.

tion applies to the inspired writers, in all its force. We understand, that they had one common and predominant scheme in view, which was to bear testimony to Jesus. Their writings are, then, to be interpreted in conformity to that scheme. Not only the more direct prophecies require this interpretation; but, if we will judge in this, as we do in other similar instances, whatever passages occur in those writings, which bear an apt and easy resemblance to the history of Jesus, may, or rather must, in all reasonable construction, be applied to him.

Whence we see (to mention it, by the way) that, if no prophecy in the Old Testament had applied to Christ directly in its primary sense, christianity might, yet, support itself on the evidence of prophecy. For the evidence, arising from a secondary sense of prophecies, is real evidence; and was certainly admitted, as such, by that great man,* whose mistakes on this subject have offered the occasion of so much vain triumph to infidelity.

Fancy, no doubt, may grow wanton in this sort of applications. It may find, in the prophet or poet, what was never designed by either: but, in the circumstances supposed, the severest reader will not deny, that much was probably designed by

* Grotius.

both. It is impossible to lay down general rules, that shall prevent all abuse in the interpretation of such writings. But good sense will easily see, in particular cases, where this liberty of interpreting is, in fact, abused.

It is obvious to remark, that this use of prophecy doth not commence, till the corresponding facts can be produced: that is, till the prophecies are seen to be fulfilled. But this circumstance is no discredit to the prophetic system; which pretends not to give immediate conviction, but to lay in, beforehand, the means of conviction to such as shall be in a condition to compare, in due time, the prediction with the event. Till then, prophecy serves only to raise a general expectation of the event predicted; that is, it serves to make men attentive and inquisitive, and to prepare them for that full conviction, which it finally hath in view. And this service, the prophecies of the Old Testament actually did the Jews, who were led by them to expect the Messiah, when he, in fact, appeared among them. And, had they pursued this reasonable method of interpreting the prophecies, not by their prejudices, but by corresponding events, they must have been further led to acknowledge his mission, as being evidently attested by predictions, so fulfilled. But their capital mistake lay in supposing, that their prophecies were sufficiently