it seems impossible to resist his account of the invisible principle, which gave birth and movement to the whole of this wonderful transaction. Whatever Atheism we may have founded on the common phenomena around us, here is a new phenomenon which demands our attention-the testimony of a man who, in addition to evidences of honesty, more varied and more satisfying than were ever offered by a brother of the species, had a voice from the clouds, and the power of working miracles, to vouch for him. We do not think, that the account which this man gives of himself can be viewed either with indifference or distrust, and the account is most satisfying. "I proceeded forth and came from God."" He whom God hath sent speaketh the words of God.""Even as the Father said unto me so I speak." He had elsewhere said, that God was his Father. The existence of God is here laid before us, by an evidence altogether distinct from the natural argument of the schools; and it may therefore be admitted in spite of any felt deficiency in that argument. From the same pure and unquestionable source we gather our information of his attributes. "God is true."-" God is a spirit." He is omnipotent, "for with God all things are possible." He is intelligent, "for he knoweth what things we have need of." He sees all things, and he directs all things; "for the very hairs of our head are numbered,” and “ a sparrow falleth not to the ground without his permission."

50. The evidences of the christian religion are suited to every species of infidelity. Even let the Atheist unfurnished with any previous conception,

come as he is; and, upon the strength of his own favourite principle, viewing it as a pure intellectual question, and abstracting from the more unmanageable tendencies of the heart and temper, he ought to take in Christianity, and that too in a far purer and more scriptural form, than can be expected from those whose minds are tainted and preoccupied with their former speculations.

CHAPTER VII.

Remarks on the Argument from Prophecy.

1. PROPHECY is another species of evidence to which Christianity professes an abundant claim. The prediction of what is future may not be delivered in terms so clear and intelligible as the history of what is past; and yet, in its actual fulfilment, it may leave no doubt on the mind of the inquirez, that it was a prediction, and that the event in question was in the contemplation of him who uttered it. It may be easy to dispose of one isolated prophecy, by ascribing it to accident; but when we observe a number of these prophecies, delivered in different ages, and all bearing an application to the same events, or the same individual, it is difficult to resist the impression that they were actuated by a knowledge superior to human. They form part, therefore, of the miraculous evidence for Christianity—a miracle of

knowledge being an indication of the supernatural, no less decisive than a miracle of power.

2. The obscurity of the prophetical language has been often complained of; but it is not so often attended to, that if the prophecy which foretells an event were as clear as the narrative which describes it, it would in many cases annihilate the argument. Were the history of any individual foretold in terms as explicit as it is in the power of narrative to make them, it might be competent for any usurper to set himself forward, and, in as far as it depended upon his own agency, he might realize that history. He has no more to do than to take his lesson from the prophecy before him; but could it be said that fulfilment like this carried in it the evidence of any thing divine or miraculous? If the prophecy of a Prince and a Saviour, in the Old Testament, were different from what they are, and delivered in the precise and intelligible terms of an actual history, then every accomplishment which could be brought about by the agency of those who understood the prophecy, and were anxious for its verification, is lost to the argument. It would be instantly said, that the agents in the transaction took their clue from the prophecy before them. It is the way, in fact, in which infidels have attempted to evade the argument as it actually stands. In the New Testament, an event is sometimes said to happen, that it might be fulfilled which was spoken by some of the old prophets. If every event, which enters into the Gospel, had been under the control of agents merely buman, and friends to Christianity, then we might have had reason to pronounce the

whole history to be one continued process of artful and designed accommodation to the Old Testament prophecies. But the truth is, that many of the events pointed at in the Old Testament, so far from being brought about by the agency of Christians, were brought about in opposition to their most anxious wishes. Some of them were brought about by the agency of their most decided enemies; and some of them, such as the dissolution of the Jewish state, and the dispersion of its people amongst all countries, were quite beyond the control of the Apostles and their followers, and were effected by the intervention of a neutral party, which at the time took no interest in the question, and which was a stranger to the prophecy, though the unconscious instrument of its fulfilment.

3. Lord Bolingbroke has carried the objection so far, that he asserts Jesus Christ to have brought on his own death, by a series of wilful and preconcerted measures, merely to give the Disciples who came after him the triumph of an appeal to the old prophecies. This is ridiculous enough; but it serves to show with what facility an infidel might have evaded the whole argument, had these prophecies been free of all that obscurity which is now so loudly complained of.

4. The best form for the purposes of argument, in which a prophecy can be delivered, is to be so obscure, as to leave the event, or rather its main circumstances, unintelligible before the fulfilment, and so clear as to be intelligible after it. It is easy to conceive that this may be an attainable object⚫ and it is saying much for the argument as it stands,

that the happiest illustrations of this clearness on the one hand, and this obscurity on the other, are to be gathered from the actual prophecies of the Old Testament.

5. It is not, however, by this part of the argument, that we expect to reclaim the enemy of our religion from his infidelity; not that the examination would not satisfy him, but that the examination will not be given. What a violence it would be offering to all his antipathies, were we to land him, at the outset of our discussions, among the chapters of Daniel or Isaiah! He has too inveterate a contempt for the Bible. He nauseates the whole subject too strongly to be prevailed upon to accompany us to such an exercise. On such a subject as this, there is no contact, no approximation betwixt us; and we therefore leave him with the assertion, (an assertion which he has no title to pronounce upon, till after he has finished the very examination in which we are most anxious to engage him,) that in the numerous prophecies of the Old Testament, there is such a multitude of allusions to the events of the New, as will give a strong impression to the mind of every inquirer, that the whole forms one magnificent series of communications betwixt the visible and the invisible world; a great plan over which the unseen God presides in wisdom, and which, beginning with the first ages of the world, is still receiving new developments from every great step in the history of the species.

6. It is impossible to give a complete exposition of this argument without an actual reference to the