- 1. Obscurity as to part of a prophecy does not invalidate it, but is, as to us, as if that part were not written, or were lost. We may not see the whole prophecy fulfilled, and yet see enough fulfilled to perceive in it more than human foresight.
- 2. A long series of prophecies, all applicable to certain events, is proof that
such events were intended. This answers the objection that particular
prophecies were not intended to be applied as Christians apply them.
Mythological and satirical writings greatly resemble prophecy. Now we apply a parable, or fable, or satire, merely from seeing it capable of such application.
So if a long series of prophecies be applicable to the present state of the world, or to the coming of Christ, it is proof that they were so intended.
Besides, the ancient Jews, before Christ, applied the prophecies to him, just as Christians do now. - 3. If it could be shown that the prophets did not understand their own predictions,
or that their prophecies are capable of being applied to other
events than those to which Christians apply them, it would not abate the
force of the argument from prophecy, even with regard to those instances.
For,
- 1.) To know the whole meaning of an author we must know the whole meaning of his book, but knowing the meaning of a book is not knowing the whole mind of the author.
- 2.) If the book is a compilation, the authors may have meanings deeper than the compiler saw. If the prophets spoke by inspiration, they are not the authors, but the writers of prophecy, and may not have known all that the Divine Spirit intended. But the fulfilment of the prophecy shows a foresight more than human.
REMARK.
This whole argument is just and real; but it is not expected that those will be satisfied who will not submit to the perplexity and labor of understanding it; or who have not modesty and fairness enough to allow an argument its due weight; or who wilfully discard the whole investigation.
THE GENERAL ARGUMENT
We now proceed to THE GENERAL ARGUMENT embracing both direct and circumstantial evidence. A full discussion would require a volume, and cannot be expected here; but something should be said, especially as most questions of difficulty, in practical affairs, are settled by evidence arising from circumstances which confirm each other.
The thing asserted is that God has given us a revelation declaring himself to be a moral governor; stating his system of government; and disclosing a plan for the recovery of mankind out of sin, and raising them to perfect and final happiness.
I. Consider this revelation as a history.
- 1. It furnishes an account of the world, as God’s world.
- 1.) God’s providence, commands, promises, and threatenings.
- 2.) Distinguishes God from idols.
- 3.) Describes the condition of religion and of its professors, in a world considered as apostate and wicked.
- 4.) Political events are related as affecting religion, and not for their importance as mere political events.
- 5.) The history is continued by prophecy, to the end of the world.
- 2. It embraces a vast variety of other topics; natural and moral.
- 1.) Thus furnishing the largest scope for criticism.
- 2.) So that doubts of its truth confirm that truth, for in this enlightened age the claims of a book of such a nature could be easily and finally shown to be false, if they were so.
- 3.) None who believe in natural religion, hold that Christianity has been thus confuted.
- 3. It contains a minute account of God’s selecting one nation for his peculiar
people, and of his dealings with them.
- 1.) Interpositions in their behalf.
- 2.) Threats of dispersion, &c. if they rebelled.
- 3.) Promises of a Messiah as their prince; so clearly as to raise a general expectation, &c.
- 4.) Foretelling his rejection by them, and that he should be the Savior of the Gentiles.
- 4. Describes minutely the arrival of the Messiah, and his life and labors; and the result, in the establishment of a new religion.