we to proceed? Plainly in this. Consider whether it be more probable that the professed prophecy were divinely given, or that the coincidence, which there actually is, should exist by chance.

The propriety of this rule, it is believed, infidels themselves would allow, however they might vary from believers in their application of it. Now it cannot be denied, that many passages in Scripture, professedly prophetic, have the appearance of referring to one grand object; I mean the interests of Christianity. Between many of these, considered individually, and the event, there is a coincidence, for which it is much more rational to account by supposing it the result of divine inspiration, than of chance. But when we consider the number of those seemingly prophetic passages, and that they all seem to refer to one great, but general object, the unreasonableness of attributing the whole to chance becomes obvious. Take, for instance, all those passages in Isaiah which peculiarly correspond with certain traits in the person, sufferings, manners, or death of Jesus Christ. Now as these passages were certainly in existence hundreds of years before Christ came, if they were not given by inspiration, it was improbable that future events should correspond with any one of them; peculiarly improbable that future events should correspond with all; but that they should all be fulfilled in one person is wholly incredible. It would be more incredible than that twenty dice, thrown up carelessly, at different times by the hand of a boy, should all come down not only on the same side, but in the some place, so as to be piled one upon another.

Of prophecy it may be said, as of religion in general, it asks nothing as a favor. It claims a ration and fair trial. It claims to be received, if its coincidence with subsequent events cannot be rationally accounted for, without the supposition of divine influence. If it can, prophecy consents to relinquish all its claims.

6. We perceive that in one point of view, prophecy has an advantage over miracles. These afford evidence irresistibly strong, to those who witness them. To others, who receive ac

counts of them through good human testimony, they afford evidence which is sufficient to support a firm and rational belief; but the evidence thence arising is, doubtless, not entirely so strong to those who hear of them, as to those who were present. But from prophecy new evidence may arise in every age. Events may occur at present, which were clearly the object of those predictions, which were delivered eighteen centuries or two thousand years ago. It would seem remarkably consonant with divine wisdom to communicate to a religious system, derived from heaven, the power, so to speak, of supporting itself, i. e. of exhibiting from time to time, new evidence of its divine origin; so that one source of evidence might be replenished, if the other were in any measure impaired by time. We do not at the present day behold miracles; but it may hereafter be shown, that we do witness some events which were predicted many centuries ago, by those through the medium of whom our religion is derived.

The last particular to be noticed in this lecture is, that we are by no means to discard all prophecy because some predictions have been misapplied, or interpreted in a fanciful or absurd manner. If a passage in any book, whether sacred or profane, has been whimsically interpreted by some commentators, does it follow that the writer of that passage had no meaning? Because Horne Tooke has shown that some of Shakspeare's commentators have erroneously explained certain phrases, used by that author, does it follow that these phrases were insignificant? Much less will this follow concerning other parts of his work, which are written with more perspicuity. Because some parts of the human body have been supposed to be designed for a purpose, which it is afterwards found not to answer, does it hence follow that the Creator had no design in that part, or that the whole is destitute of design?

Likewise, should it be found, as it doubtless will, that many prophetic passages are at present unintelligible, it does by no means follow that they will always continue so. Events may occur as evidently corresponding with them, as past events have

with other prophecies. It is very possibly the design of God, that new evidence in favor of Christianity should, from the fulfilment of prophecy; be occasionally presenting itself even unto the end of the world.

In the next lecture, by divine permission, I shall notice particular prophecies.

LECTURE XXIII.

PROOFS OF CHRISTIANITY, ARISING FROM PROPHECY.

It is very far from being my intention, either to take a general view of the prophecies recorded in Scripture, or to attempt a minute examination of any. A small number of those which are most remarkable will be noticed, and those particulars pointed out, in which their accomplishment has been particularly observable.

Our first attention will be directed to the prediction of Moses concerning the calamities by which the disobedience of his nation should be punished.

You will remember, that the religion of Moses does not speak distinctly of a future state. To that people God sustained the relation of king, or political head. Disobedience to his laws in general, but especially idolatry, he considered as sedition against himself; rebellion against the government which he had instituted.

The rewards by which they were encouraged to obey related to this world; so did the calamities by which their defection was to be punished. In the twenty-eighth chapter of Deuteronomy are portrayed in glowing colours, the prosperity which obedience should procure; and the unparalleled miseries, which in case of general apostacy should overwhelm the nation. That this threatening or this prediction of judgments was delivered before the events occurred, to which it is supposed to refer, is placed out of all dispute by the consideration, that many of them have happened since the Christian era, and others are now existing. Of course, should the coincidence between the

events and the prediction be found so remarkable, and appear in so many particulars, that it cannot be rationally attributed to chance, it will irresistibly follow that the prophecy was divine. Invasion by enemies was one of those calamities, by which it is foretold that the disobedient nation should be chastised. He, i. e. thine enemy, shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and heshall besiege thee in all thy gates throughout all thy land, which the Lord thy God giveth thee.

Agreeably to this, we scarcely ever read of any great apostasy or corruption in the Jewish nation, whether under their judges or kings, without finding that soon after, some of their neighboring enemies were leading an enemy into the country. The object of these incursions was either to distress the inhabitants and to obtain plunder, to reduce some fortified places, or to lay siege to the capital itself.

It is foretold that during the siege the three following circumstances should occur.

1. Extreme misery, and sufferings in general. Mention is made of the siege and straitness, wherewith their enemies should distress them.

2. That men should be reduced to the necessity of feeding on their own children: And thou shalt eat the fruit of thine own body, and the flesh of thine own sons and of thy daughters, in the siege and in the straitness, wherewith thine enemies shall distress thee. So that the man who is tender among you and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children, whom he shall leave. So that he will not give to any of them of the flesh of his children, whom he shall eat; because he hath nothing left him in the siege and in the straitness, wherewith thine enemies shall distress thee in all thy gates.

3. That women should resort to the same means for the support of life: The tender and delicate woman among you, which, would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eyes shall be evil