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been at all surprised to see the Creator manifest his wisdom and power; because they must have considered those attributes as active and operative principles in the mind of the Deity. Neither ought we to be surprised, that his mercy and goodness should be equally operative in the work of redemption, or that his power, prompted by those amiable attributes, should have displayed itself, as well as in the work of creation. God had at least as strong reasons for redeeming as for creating the world; or, to speak a little nearer to the language of Scripture, he had as many, and as inducing, motives to the new as to the old creation. As it is therefore no way surprising, either that a Being infinitely communicative should create, or a Being infinitely gracious should repair; so our wonder is not to be excited at the exertion of his power in the one instance, more than in the other, but only at the amazing effects of its immensity in both.

If this doctrine is received as true (and it is certainly too well founded to be rejected by right reason), it will prepare the mind, as readily to receive the proofs of revelation, from the extraordinary miracles exhibited in attestation of it, as the proofs of God's existence, from the mere ordinary miracles of nature. Hence it will appear, that there is nothing wanting to make the Deist a Christian, on his own principles, but to satisfy him, that the scriptural miracles were really wrought. And it will be infinitely easier to give him that satisfaction, if he comes to the inquiry under a clear conviction ; first, that mankind required a reformation ; secondly, that none but he who made them could reform them; and thirdly, that the repair and reformation of the intellectual world, once perverted, must as strongly be the object of divine intention, as the creation both of that, and of the material world, which was made only for that. Now I will be bold to say, these three points are as evident, as reason and experience can make any thing. Yet, God hath never, to this day, taken the necessary steps to our reformation, if the Christian revelation is not from him, if its inspirations are not his dictates, and its other miracles his

peculiar works. No religion, pretending to revelation, carries the genuine signs of divine original, but this. This therefore alone hath a full right to the reasonings here laid down, and consequently is the only true religion.

Let us then, without reserve, give our understandings to its proofs, and our hearts to the methods of reformation it proposes; and may its gracious Author bless it to us, for the sake of his own infinite merits. Now, to the ever-blessed Trinity be all might, majesty, dignity, and dominion, henceforward for evermore. Amen.



Rev. XIX. 10.

The testimony of Jesus is the spirit of prophecy. By 'the testimony of Jesus' here is to be understood, that proof which Christ hath given of himself, as the Saviour of mankind, and which he hath also enabled his servants to give, by the spirit of prophecy, or the power of foretelling future events. That this is a strong and undeniable proof of a mission from God, cannot be doubted by him who considers, that none but God can foresee such events as depend on the free elections of men, not yet in being. When such events are predicted long before, and do actually happen, we must ascribe the prediction to infinite wisdom, and take it for granted, that the angel, or man, employed to utter it, was empowered by God himself so to do. And whatsoever point such predictions are brought to prove, we must receive as a truth, because the wisdom of God cannot be employed to attest a falsehood. Common sense tells us, the God of truth would never lend his prescience for evil purposes, such as, to support imposture, and give credit to lies.

As therefore we prove the being of God by the works of creation, inasmuch as none but he can create ; and his interposition by miracles, inasmuch as none but he can reverse the laws of nature and creation; so likewise, when such events as none but he can foresee are predicted long before they happen, we cannot but look on the purposes, for which predictions of this kind are made, as matters of the greatest importance, and every way suitable to the truth and goodness of him who lends his infinite wisdom to support them with this sort of proof.

Now, if Jesus, and his religion can produce this prophetic testimony in evidence of their truth, the former must be the real Saviour, and the latter, the true means of salvation, to all men. But that they have already done this in the amplest manner, I shall now endeavour to shew;

First, By some observations on certain prophecies concerning Christ, delivered to the world long before he was


And, Secondly, By the like observations applied to such prophecies as he and his apostles published, in relation to some important events that have happened chiefly since they left the world.

Let it then be observed, in reference to all proofs founded on prophecy, that such proofs must have little in them, if the prophecy predicts something soon to happen, and not improbable in itself; because an event of that kind may be guessed at by men who know the world, and are well acquainted with the common course of things; the Greek poet having rightly observed, in relation to such predictions, that the best guesser or conjecturer is the best prophet. But that prophecy, which foretells something highly improbable in itself, and very distant in point of time, if verified by the event, gives as high a proof as can be conceived of its own divinity. And, in case the event results immediately from the free election of those who bring it about; and farther, in case the persons who transact the event, being aware of the prophecy, endeavour to traverse it to the utmost of their power, but in vain, then both taken together fully prove, that God dictated the prophecy, and that, for the very end and purpose to which it is applied. But whereas it is possible, that one prophecy of this kind may be thus accidentally verified, though by an event the most unlikely; if a great number of prophecies, all predicting improbable events at a considerable distance in futurity, shall happen to be fulfilled; we can by no means avoid concluding, that the prophet or prophets did speak

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the very dictates of God, and that the end proposed by their predictions was such as become the truth, the wisdom, and goodness of God, to promote.

Let us now apply these observations, the truth and justness of which no one in his senses can dispute, to the prophecies concerning Christ, delivered before his incarnation, and to such also, as he and his apostles uttered in relation to events subsequent to his appearance in the flesh. I do not intend to instance them all, which would be a work of several days; but only to take notice of a few, that answer, as you will presently see, the particular design of this Dis


The reign of Augustus, in which our Saviour was born, and that of Tiberius, in which he was put to death, happened, by common computation, at the distance of about four thousand years from the creation of the world. Malachi, whom some make the same with Ezra, though the latest of the prophets that foretold the coming of our Saviour, lived and published his predictions near four hundred years before the Christian era. The other prophets, whom I shall have occasion to quote, lived considerably earlier, and David in particular, about a thousand years before the birth of Christ.

At so great a distance of time did these prophets foretell such things of Christ, as not only depended on the freedom of those who were to perform them, but appear to be contrary, incompatible, and, to common apprehension, impossible; and yet the time of his coming is fairly fixed by Daniel, in the ninth chapter of his prophecies; and the place of his birth, by Micah, in the fifth of his. At this very time, and in this very place, did our Saviour appear, and afterward performed all the amazing things that had been predicted of him. You will quickly see why I call them amazing.

It was predicted, that' his own familiar friend, in whom he trusted, who did eat of his bread, should lift up his heel against him, and betray him,' Psal. xli. 9; that he should be despised and rejected of men, a man of sorrows, and acquainted with grief,' Isa. liii. 3; that he should give his back to the smiters or sepurgers, his cheeks to them that plucked off the hair, and his face to shame and spitting,' Isa. 1.6;. that he should be wounded,'Isa. liii. 5, 'oppressed,

and afflicted,' ver. 7, and cut off out of the land of the living,' ver. 8, and Dan. ix. 26.

How contrary to this, in all appearance, are the other predictions, which speak of him as a happy king, as a prosperous and triumphant conqueror ! . Behold,' saith Isa. xxxii. 1, speaking of Christ, ' a king shall reign in righteousness. Behold,' saith the Lord, Jer. xxiii. 5, the days come that I will raise unto. David a righteous branch, and a king shall reign and prosper, and shall execute justice and judgment in the earth-and this is his name whereby he shall be called, The Lord our righteousness. Thus God speaks to his Son, in the second Psalm, and that by the name of Christ, ' Ask of me, and I will give thee the beathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron, thou shalt dasb them to pieces like a potter's vessel.' The forty-fifth Psalm is one entire hymn to Christ, wherein the psalmist says, "My heart is inditing a good matter: I speak of the things which I have made unto the King. Gird tby sword upon thy thigh, 0 thou most Mighty, with thy glory, and with thy majesty. And in thy majesty ride prosperously because of truth, of meekness, and righteousness; and thy right hand shall teach thee terrible things. Thy throne, O God, is for ever and ever, and the sceptre of thy kingdom is a right sceptre.' The rest of the Psalm is laid out in describing the happiness and glory of Christ as a King

This opposition in the predictions concerning our Saviour's success in the world descends even to those which characterize his person. “Thou art fairer than the children of men,' saith David in the Psalm just now quoted. He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him,' saith Isaiah in his fifty-third chapter.

Now, all this, so seemingly contradictory, was exactly verified in our Saviour. To the generality of the Jews, neither he, nor his doctrine, appeared to have any thing amiable in them. He was despised; he was afflicted; he was persecuted; he was scourged, spit upon, and crucified. On the other side, the pleasure of the Lord,' as Isaiah said, ‘prospered in his hands ;' hiş doctrine spread; mankind

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