reach of human conjecture, and delivered by persons designated by such undoubted credentials to the sacred function, as to carry upon it the impress of divine prescience and wisdom-" Prophecy came not of old time (margin, at any time) by the will of man; but holy men of God spake as they were moved by the Holy Ghost."

II. The EXTENT of scriptural prophecy is vast in various points of view. Its records occupy a large portion of the volume of inspiration. It began to be. uttered when man fell; and ceased not till the close of the Jewish dispensation. At the birth of our Lord it broke forth again, and sunk only with the last accents on the lips of the last of the apostles.

Its parts are distributed over the various dispensations of religion for four thousand years. Guilty man was not thrust out of paradise, till prophecy had whispered some hope of a future Saviour. Predictions of the flood preceded that tremendous judgment; and a prophetic declaration that the deluge should not return, accompanied its cessation.

The call of Abraham was attended with a prophetical annunciation of the land of promise, and the seed in whom all nations should be blessed.

Jacob, on his dying couch, foretold the increase of his sons, the twelve patriarchs; and the continuance of the lawgiver in Judah till the advent of Shiloh.

After the long-predicted bondage of Egypt, prophecy rekindled its torch, pointed out the "prophet like unto Moses ;" and then sketched the most remote events of the Jewish story; whilst Job and the unwilling testimony of Balaam came in about the same time, to testify of the future Redeemer, and of the star that was to arise out of Jacob.

After a cessation of prophecy, from the time of Moses, of about four hundred years, Samuel arose,' 2B. C. 1451-1056.

amidst the decay of religion and the extreme corruption of the priesthood, the first of a new series of divine messengers. The age of prophecy, emphatically so termed, now began. David came first and tuned his harp. The remarkable prophet Jonah 3 followed; then Hosea, Amos, and Micah; who led on the choir of the greater prophets, Isaiah, Jeremiah, and Ezekiel.

3

The latter of these accompanied the Jewish people to Babylon, where Daniel arose and spake of the seventy weeks reaching unto Messiah the Prince. Haggai and Zechariah aroused the languid nation on their return, and Malachi announced the herald of the Saviour.

5

As a pause of four hundred years intervened after the death of Moses, so did a like pause hush every whisper of prophecy till Christ our Lord aroseushered in, according to the prophetic declarations, by his precursor, John Baptist, and predicted the destruction of the Jewish city, and the dissolution of their polity. His blessed doctrine St. Paul followed first, and then St. John, taking up the strain of Daniel, expanding the visions which he had recorded, and pronouncing the predictions which have been ful filling ever since, in the events of the world.

Thus extensive IN POINT OF TIME, prophecy was not less so in respect of THE DISPENSATIONS which it subserved, the OBJECTS which it embraced, the MODES of its being communicated, and the PERIODS of its fulfilment. The nations bordering on Judea, the greatest heathen states, the succession of empires as connected with the church, the punishment of guilty individuals and of kingdoms-events near and remote-were the objects of prophetic vision. The writers of the prophecies were of every different class ;

3 B. C. 975-862.

5 B. C. 396.

4 B.C. 606.

6 A. D. 96.

some kings or princes, others patriarchs and heads of tribes, others prophets or priests, others legislators, others shepherds or fishermen. Their natural abilities, education, habits, and employments, were exceedingly dissimilar. They received the divine communications, by various methods-voices from heaven, dreams, visions, angelic messages, direct impressions of the sacred Spirit. They wrote laws, history, odes, devotional exercises, doctrines, and controversy.

Moreover, the various usages and rites, the institutions and persons connected with the worship of God, the princes raised up to rule over the people, the very land in which they reposed as their inheritance, were prophetical symbols of future blessings. Every thing was pregnant with the prescient spirit under the former Testament.

It is quite obvious that this wide range and prodigious extent gives to the argument from prophecy, when verified by the respective fulfilments, an importance and sublimity, a sort of impress of divine magnificence, which surpasses all we could have conceived. We have not one or two oracular declarations, but a whole system of predictive grandeur running through every period of time, and stretching on to the consummation of all things."

III. Then the union and HARMONY OF ALL ITS PARTS in the person and salvation of our Lord, as its CENTRE POINT, increases the proof of divine prescience. It was not indeed necessary to the establishment of a divine revelation, that a connexion should subsist between the various and widely spread ramifications of prophecy. The foretelling of any distant and unconnected events would have attested the Christian reli

It is impossible to make this fully apparent to any but the serious student, who has really read the Bible with attention. To others, the references of this branch of our argument must appear confused.

gion. But it has pleased God to keep one grand end in view, to unite the scattered rays of light in one bright and refulgent object, the person and kingdom of the Messiah.

When the apostle sums up in the text the prophetic records, he says, he had "made known the power and coming of Christ ;" and in a similar passage in his first epistle, he describes the prophets as "testifying beforehand the sufferings of Christ and the glory that should follow." The " testimony of" or concerning "Jesus," says St. John, in his Apocalypse, "is the spirit of prophecy"-the scope, end, consummation of it. "To him give all the prophets witness," is the language of St. Paul. And our Lord himself said to the Jews, "Search the Scriptures, for in them ye think ye have eternal life, and they are they that testify of me." And, "beginning at Moses and all the prophets, he expounded unto his disciples in all the scriptures, the things concerning himself."

The first coming of Christ is the centre of one great division; the second coming of Christ comprehends the other. Remote as were the times when the prophecies were delivered, and unconnected as the divine messengers frequently were with each other, they are all found to illustrate one design, and that design the most dignified, the most beneficent, the most important to man, the most glorious to God which could be propounded. From the primeval promise in paradise, to the last of the apocalyptic visions, one theme, one mighty subject prevails; not always prominent, but always to be collected by a careful examination of the several particulars, their dependence on each other, and their reference to one common end. The entire riches of the prophetical inspiration are poured at the feet of the Son of God. A spirit of prophecy pervadng all time, attaching itself to one person, and proclaiming the progress and accomplishment of one purpose of exuberant grace, gives an attestation to

the Christian religion so sublime, so irresistible, as at once to convince the judgment and captivate the heart.8

. IV. The INFINITE WISDOM apparent in the contrivance and arrangement of its parts, in subservience to this one great end, is a further evidence of a divine hand in the prophecies of the Scriptures. St. Paul, accordingly, on the contemplation of one branch only of the great scheme, assures us that "unto the principalities and powers in the heavenly places is made known by the church the manifold—multiform, variegated-wisdom of God." A similar sentiment is expressed by St. Peter, in the passage of his first epistle, to which I have already referred, and which is an appendage, as it were, of my text. After reci

ting the solicitude of the ancient prophets to "search what and what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow"-the apostle adds in terms, brief indeed, but sublime beyond expression, "which things the angels desire to look into."

In this respect the argument from prophecy differs widely from that from miracles. Miracles, though permanent in their effects, are in themselves brief suspensions of the general laws of nature, subject at once to the eyes and ears and other senses of all who witness them, and, therefore, exacting the instant assent of the beholder. The more clear and sudden and surprising miracles are, the better they accomplish their end, that of proving a direct divine interposition. Not so the word of prophecy. The argument here arises, as we have already intimated, from a patient

8 See Bishop Hurd, to whom, and Bishops Sherlock and Horsley, I need not say, I am much indebted in this department of the argument. Mr. Davison's imcomparable work has also greatly aided me throughout this lecture.