much above chance, with Chrift, as to make it evident that they were originally intended to be applied to him. The not breaking a bone of the pafchal lamb; the mention of renting the garment, and cafting lots upon the vefture, by David; of offering gall and vinegar; of looking on him whom they had pierced; of the third day upon numerous occafions, &c. are circumftances of this kind.

Now, these types and prophecies afford nearly the fame evidence, whether we confider the books of the Old Testament as genuine, or no; for no one calls in queftion their being extant as we now have them, fmall immaterial variations excepted, before the time of Chrift's appearance. Many of them do indeed require the common hiftory of the New Teftament to be allowed as true. But there are fome, thofe, for inftance, which relate to the humiliation and death of Chrift, and the fpirituality of his office, the proofs of whofe accomplishment are fufficiently evident to the whole world, even independently of

this.

The fourth branch of the prophetical evidences are thofe which relate to the Chriftian church. Here the three following particulars deserve attentive confideration.

First, the predictions concerning a new and pure religion, which was to be fet up by the coming of the promised Meffiah.

Secondly, a great and general corruption of this religion, which was to follow in after-times.

Thirdly, the recovery of the Chriftian church from this corruption, by great tribulations; and the final eftablishment of true and pure religion, called "the kingdom of righteousness, of the faints, the new "Jerufalemn," &c.

The predictions of the first and third kinds abound every where in the old Prophets, in the difcourfes of Chrift, and in the writings of the Apostles, Thofe of the second kind are chiefly remarkable in Daniel, the Revelation, and the Epiftles of St. Paul, St. Peter, St. John, and St. Jude. In how furprising a manner the events of the first and fecond kind have answered to the predictions, cannot be unknown to any inquifitive serious perfon, in any Chriftian country. At the fame time it is evident, that the predictions of these things could have no foundation in probable conjectures when they were given. The events of the third clafs have not yet received their accomplishment; but there have been for fome centuries paft, and are fill, perpetual advances and preparations made for them; and it now feems unreasonable to doubt of the natural probability of their accomplishment, unless we doubt at the fame time of the truth of the religion itself. If it be true, it must, upon more diligent and impartial examination, both purify itfelf, and overcome all oppofition.

And it is remarkably agreeable to the tenor of Providence in other things, that that accomplishment of prophecy, which will hereafter evidence the truth of the Chriftian religion in the moft illuftrious manner, fhould be effected by prefent evidences of a lefs illuftrious

nature.

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Let me add here, that many of the Pfalms are peculiarly applicable to the restoration and converfion of the Jews, and to the final prevalence of the establishment of the Chriftian church; i. e. to the events of the third clafs.

PROP. XVI.

THE DEGREE OF OBSCURITY WHICH IS FOUND IN THE PROPHECIES OF THE SCRIPTURES, IS NOT SO GREAT AS TO INVALIDATE THE FOREGOING EVIDENCES FOR THEIR DIVINE AUTHORITY; BUT, ON THE CONTRARY, IS ITSELF AN INDIRECT TESTIMONY IN THEIR FAVOUR.

IN order to prove this propofition, I observe,

First, That there are a fufficient number of prophecies, whose interpretation is certain, clear, and precife, to fhew that their agreement with the events predicted is far above the powers of chance, or human forefight. But for the proof of this point, which takes in a great compafs of literature, I muft refer to the authors who have treated it in detail. And, as those who have examined this point with accuracy and impartiality, do, as I prefume, univerfally agree to the pofition here laid down; fo those who have not done fo, can have no pretence for afferting the contrary; this being an historical matter which is to be determined as others of a like kind, viz. by the hiftorical evidences. The reader may, however, form fome judgment in the grofs, even from the few inftances which are alledged under the laft propofition.

Secondly, That even in the types and prophecies where interpreters differ from each other, the differences are often so inconfiderable, and the agreements fo general, or elfe the prophecy fo fuited to the several events to which it is applied by different interpreters, as to exclude both chance and human forefight, i. e. to infer a divine communication. This point requires alío a careful and candid examination, and then, I think, cannot but be determined in the affirmative; especially when the very great number of types and prophecies is taken into confideration. Fitnefs in numerous inftances is always an evidence of defign; this is a method of reafoning allowed, explicitly or implicitly, by all. And though the fitnefs may not be perfectly evident or precife in all, yet, if it be general, and the inftances very numerous, the evidence of defign arifing from it, may amount to any degree, and fall fhort of certainty by an imperceptible difference only. And indeed it is upon these principles alone, that we prove the divine power, knowledge, and goodness, from the harmonies and mutual fitneffes of vifible things, and from final caufes, inasmuch as these harmonies and fitneffes are precifely made out only in a few inftances, if compared to thofe in which we fee no more than general harmonies, with particular fubordinate difficulties, and apparent incongrui

tics.

That the reader may fee, in a ftronger light, how fully the fitneffes, confidered in the two foregoing paragraphs, exclude chance,

and

and infer defign, let him try to apply the types and prophecies of the four claffes before mentioned to other perfons and events befides those to which Christian interpreters have applied them; and especially let him confider the types and prophecies relating to Chrift. If defign be excluded, thefe ought to be equally, or nearly fo, applicable to other perfons and events; which yet, I think, no ferious confiderate perfon can affirm. Now, if chance be once excluded, and the neceffity of having recourfe to defign admitted, we fhall be inftantly compelled to acknowledge a contrivance greater than human, from the long distances of time intervening between the prophecy and the event, with other fuch-like reafons.

Thirdly, I obferve that those types and prophecies whofe interpretation is fo obfcure, that interpreters have not been able to discover any probable application, cannot any ways invalidate the evidence arifing from the reft. They are analogous to thofe parts of the works of nature, whose uses, and fubferviency to the reft, are not yet underftood. And as no one calls in queftion the evidences of defign, which appear in many parts of the human body, because the ufes of others are not yet known; fo the interpretations of prophecy, which are clearly or probably made out, remain the fame evidence of defign, notwithstanding that unfurmountable difficulties may hitherto attend many other parts of the prophetic writings.

Fourthly, It is predicted in the prophecies, that in the latter times great multitudes will be converted to the Chriftian faith; whereas those who preach or prophefy, during the greatest apoftafy, shall be able to do this only in an obfcure, imperfect manner, and convert but few. Now the paft and prefent obfcurity of prophecy agrees remarkably with this prediction; and the opening which is already made, fince the revival of letters, in applying the prophecies to the events, feems to prefage, that the latter times are now approaching; and that, by the more full difcovery of the true meaning of the prophetic writings, and of their aptnefs to fignify the events predicted, there will be fuch an acceffion of evidence to the divine authority of the Scriptures, as none but the wilfully ignorant, the profligate, and the obdurate, can withstand. It is therefore a confirmation of the prophetic writings, that, by the obfcurity of one part of them, a way fhould be prepared for affecting that glorious converfion of all nations, which is predicted in others, in the time and manner in which it is predicted.

PROP. XVII.

IT IS NO OBJECTION TO THE FOREGOING EVIDENCES TAKEN FROM THE TYPES AND PROPHECIES, THAT THEY HAVE DOUBLE, OR EVEN MANIFOLD, USES AND APPLICATIONS; BUT RATHER A CONFIRMATION OF THEM.

FOR the foregoing evidences all reft upon this foundation, viz. that there is an aptnefs in the types and prophecies to prefigure the events,

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greater than can be fuppofed to refult from chance, or human forefight. When this is evidently made out from the great number of the types and prophecies, and the degree of clearness and precifenefs of each; the fhewing afterwards, that these have other uses and applications, will rather prove the divine interpofition, than exclude it. All the works of God, the parts of a human body, fyftems of minerals, plants, and animals, elementary bodies, planets, fixed stars, &c. have various ufes and fubferviencies, in refpect of each other; and, if the Scriptures be the word of God, analogy would lead one to expect fomething corresponding hereto in them. When men form defigns, they are indeed obliged to have one thing principally in view, and to facrifice fubordinate ones to principal ones; but we must not carry this prejudice, taken from the narrow limits of our power and knowledge, to Him who is infinite in them. All His ends centre in the fame point, and are carried to their utmoft perfection by one and the fame means. Thofe laws, ceremonies, and incidents, which best fuited the Jewish ftate, and the feveral individuals of it, were also moft apt to prefigure the promifed Meffiah, and the ftate of the Chriftian church, according to the perfect plan of these things, which, in our way of speaking, exifted in the Divine Mind from all eternity; juft as that magnitude, fituation, &c. of our earth, which beft fuits its prefent inhabitants, is also beft fuited to all the changes which it muft hereafter undergo, and to all the inhabitants of other planets, if there be any fuch, to whom its influence extends.

The following inftance may perhaps make this matter more clearly understood. Suppofe a person to have ten numbers, and as many lines, prefented to his view; and to find by menfuration, that the ten numbers expreffed the lengths of the ten lines refpectively: this would make it evident that they were intended to do so. Nor would it alter the cafe, and prove that the agreement between the numbers and lines arofe without defign, and by chance, as we exprefs it, to alledge that thefe numbers had fome other relations; that, for inftance, they proceeded in arithmetical or geometrical progreffion, were the fquares or cubes of other numbers, &c. On the contrary, any fuch remarkable property would rather increase than diminish the evidence of defign in the agreement between the numbers and lines. However, the chief thing to be inquired into would plainly be, whether the agreement be too great to be accounted for by chance. If it be, defign must be admitted.

PROP. XVIII.

THE APPLICATION OF THE TYPES AND PROPHECIES OF THE OLD TESTAMENT BY THE WRITERS OF THE NEW DOES NOT WEAKEN THE AUTHORITY OF THESE WRITERS, BUT RATHER

CONFIRMS IT.

FOR the objections which have been made to the writers of the New Teftament on this head, have been grounded principally upon a fuppo

a fuppofition, that when an obvious literal fenfe of a paffage, or a manifeft ufe of a ceremony, fuited to the then prefent times, are difcovered, all others are excluded, fo as to become mifapplications. But this has been fhewn in the laft propofition to be a prejudice arifing from the narrowness of our faculties and abilities. Whence it follows, that if the Scripture types and prophecies be remarkably fuited to different things, which is a point that is abundantly proved by learned men, they cannot but, in their original defign, have various fenfes and ufes. And it is fome confirmation of the divine authority of the writers of the New Teftament, that they write agreeably to this original defign of God.

It may perhaps afford fome fatisfaction to the reader, to make fome conjectures concerning the light in which the types and prophecies which have double fenfes, would appear first to the ancient Jews, and then to those who lived in the time of our Saviour. From hence we may judge in what light it is reasonable they should be taken by us.

Let our inftance be the fecond Pfalm, which we are to suppose written by David himself, or at least in the time of his reign. It is evident that there are fo many things in this Pfalm peculiarly applicable to David's afcent to the throne by God's fpecial appointment, to the oppofition which he met with both in his own nation and from the neighbouring ones, and to his victories over all his oppofers through the favour of God, that the Jews of that time could not but confider this Pfalm as relating to David. Nay, one can fcarce doubt, but the Pfalmift himself, whether he feemed to himself to compose it from his own proper fund, or to have it dictated immediately by the fpirit of God, would have David principally in view. At the fame time it is evident, that there are fome paffages, particularly the laft, "Bleffed are all they that put their truft in him," i. e. in the Son, which it would be impious, especially for an Ifraelite, to apply to David, and which therefore no allowance for the fublimity of the Eaftern poetry could make applicable. It may be fuppofed, therefore, that many, or moft, confidered fuch paffages as having an obfcurity in them, into which they could no ways penetrate; whereas a few perhaps, who were peculiarly enlightened by God, and who meditated day and night upon the promifes made to their ancestors, particularly upon those to Abraham, would prefume, or conjecture, that a future perfon, of a much higher rank than David, was prefigured thereby. And the cafe would be the fame in regard to many other Pfalms: they would appear to the perfons of the then prefent times both to respect the then prefent occurrences, and alfo to intimate fome future more glorious ones; and would mutually fupport this latter interpretation in each other.

When the prophets appeared in the declenfion and captivities of the kingdoms of Ifrael and Judah, the fame interpretation would be ftrengthened, and the expectations grounded thercon increased, by the plainer and more frequent declarations of the prophets concerning fuch a future perfon, and the happinefs which would attend his coming. The great and various fufferings of thofe chofen peo

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