SERMON "afford a reasonable conviction, that they came "not, as the text speaks, by the will of man, "but from the Spirit of God."

In examining this question, the predictions themselves cannot be too diligently studied, or too cautiously applied: But, while this work is carrying on, we are still to suppose, and should not for a moment forget, that they may be, what they manifestly claim to be, of divine suggestion; I mean, we are to admit, not the truth indeed, but the possibility, of such suggestion, till we can fairly make it appear that they are of human contrivance, only.

It will not be denied, that the tenour of Scripture, as well as the text, clearly asserts the divine original and direction of the prophecies. A just reasoner on the subject will, therefore, proceed on this supposition, and only try whether it be well founded. He will consider, whether the construction of the prophecies, and the application of them, be such, as may accord to those pretensions; and will not argue against them on other principles, which they do not admit, or suppose. All this is plainly nothing more than what may be expected from a fair inquirer, and what the rules of good reasoning exact from him.

pre

The use of this conduct would be, To vent, or set aside, all those fancies and imaginations which too frequently mislead inquirers into the evidence of prophecy; which fill their minds with needless perplexities, and disgrace their books with frivolous and impertinent disquisitions. And, because I take it to be of principal moment, that this use be perfectly seen and understood, I shall, first, apply myself to justify and explain it.

It is true that prophecy, in the very idea of that term, at least in the scriptural idea of it, implies the divine agency; and that, exerted not merely in giving the faculty itself, but in directing all its operations.

Yet I know not how it is that, when men address themselves to the study of the prophe tic scriptures, they are apt to let this so necessary idea slip out of their minds; and to discourse upon them just as they would or 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. Nay it is no wonder

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SERMON that they should even treat the subject with some scorn, while they judge of it by the rule of human prudence, and not of divine wisdom: for, though they would readily own themselves incapable of pronouncing on the secret counsels of God, if prophecy, in its whole administration, be regarded as proceeding merely from him; yet, from their knowledge of human nature, they would think, and with some reason, they were well able to conceive how the spirit of prophecy would be administered, if man had the disposal of this spirit committed to him.

Now it happens, as I said, (by an inexcusable perverseness, or inattention, indeed, yet in fact it so happens) that, to the consideration of the argument from prophecy, as applied to the proof of the Christian religion, many inquirers bring with them this strange and fatal prejudice; and then their reasonings, or rather conjectures, on the SUBJECT, the END, and the DISPENSATION of prophecy, are only such, as this prejudice may be expected to inspire.

I. Judging for ourselves, and by the light of human investigation only, there might be some ground for supposing, that, if it should please God at any time to confer the gift of prophecy. on his favoured servants, they would be solely

or chiefly commissioned to unfold the future SERMON fortunes of the most conspicuous states and kingdoms in the world: that so divine a power would embrace, as its peculiar object, the counsels and enterprizes, the successes and triumphs of the most illustrious nations; those especially, which should rise to the summit of empire by generous plans of policy, and by the efforts of public virtue; of free states, in a word, such as we know to have flourished in the happier ages of Greece, and such as we still contemplate with admiration in the vast and awful fabric of Consular Rome. This we might think a fit object for the prophetic spirit to present to us; as corresponding in some degree to the sublime character of a prophet; and as most worthy, in our conceptions, of the divine attention and regard.

But how are we surprized to find that this astonishing power, the most signal gift of Heaven to mankind, hath, in its immediate application at least, respected, many times, obscure individuals, whose names and memory are only preserved in one barbarous chronicle, hath been chiefly employed, and, as we are ready to express it, thrown away on one single state, or rather family; inconsiderable in the extent of its power or territory; sequestered

SERMON from the rest of the nations, and hardly known among them; with some mention, perhaps, of greater things, but incidentally touched, as it may seem, and as they chanced to have some connexion with the interests of this sordid people!

Was this a stage, on which it might be expected that the God of heaven would condescend to display the wonders of his prescience; when He kept aloof, as it were, from more august theatres, and would scarcely vouchsafe to have the skirts of his glory seen by the nobler and more distinguished nations of the World?

Such questions as these are sometimes asked. But they are surely asked by those, who con

a Thus Celsus represents the Jews—μηδὲν πώποτε ἀξιόλογον πράξαντας, τι ἐν λόγῳ, ἔθ ̓ ἐν ἀριθμῷ αὐτές ποτε γε/ενημένες. ORIG. contra CELS. l. iv. p. 181. ed. Spenc. Cantab. 1677. And in p. 175, he represents it as the highest absurdity in such reptiles to pretend that their insignificant concerns were the objects of divine prediction, and that the supreme Governor of the world, who had so many greater things upon his hands, should be only solicitous, as it were, to keep up a perpetual intercourse with them. See the whole passage, which the philosopher seems to have taken a pleasure to work up with much oratorical amplification.—Julian, too, was much pleased with this foolish objection.