These two instances of casual conjecture, converted by time and accident into prophecies, I shall take for granted, are as remarkable, as any other that can be alledged. Cicero, in his first book of Divination, where he laboured to assert the reality of such a power in the pagan world, was able to produce nothing equal, or comparable to them. We have the fullest evidence, that these two predictions were delivered by the persons, to whom they are ascribed; and in the time, in which they are said to have been delivered, that is, many hundred years before the event. They, both of them, respect events of the greatest dignity and importance: one of them, the downfal of the mightiest empire, that hath hitherto subsisted on the face of the earth; and the other, the discovery of a new world. Both, express the time, when these extraordinary events were to happen: the latter, by a general description, indeed, yet not more general, than is frequent in the scriptural prophets; but the former, in the most precise and limited terms. In a word, both these predictions are authentic, important, circumstantial: they foretell events, which no human sagacity could have foreseen; and they have been strictly and properly fulfilled.
Now, if such coincidencies, as these, do not infer divine inspiration; if, notwithstanding all appearances to the contrary, it must still be allowed (as it will, on all sides) that they were simply fortuitous, or what we call the effects of hazard and pure chance, by what characters shall we distinguish genuine, from pretended, prophecies; or in what way shall it be discovered, that the scriptural prophets spake by the spirit of God, when these pagan diviners could thus prophecy, by their own spirit?
To this objection, put with all the force which I am able to give to it, I reply directly, That the distinction, so importunately demanded, may very easily and clearly be assigned.
If one or two such prophecies, only, had occurred in our scriptures; if even several such had occurred in the whole extent of those writings, and in the large compass of time they take up, without descending to a greater detail than is expressed in these pagan oracles; nay, if a greater number still of supposed predictions, thus generally delivered in the sacred writings, had been applicable only to single independent events, dispersed indifferently through the several ages of the world: In all these cases, I should freely admit, that the argument from prophecy was very precarious and unsatisfactory: I could even suppose, with the deriders of this argument, that so many, and such prophecies, so directed, might not improbably be accounted for, from some odd conjuncture of circumstances; and that the accomplishment of them did by no means infer a certainty of inspiration.
But, if now, on the other hand, it be indisputable, That a vast variety of predictions are to be found in the scriptures of the Old and New Testament; That a great part of these predictions are delivered with the utmost degree of minuteness and particularity; and, lastly, That all of them, whether general or particular, respect one common subject, and profess to have, or to expect, their completion in one connected scheme of things, and, upon the matter, in one single person: On this latter supposition, I must still think, that there is great reason to admit the divine inspiration of such prophecies, when seen to be fulfilled.
To convert this supposition into a proof, is not within the scope and purpose of this Lecture. The work hath been undertaken and discharged by many others: or, it may be sufficient, in so clear a point, to refer you directly to the Scriptures themselves; which no man can read without seeing, that the prophecies, contained in them, are extremely numerous—that many of these prophecies are minutely circumstantial—and that one person, whoever he be, is the principal object of them all. My concern, at present, is only to shew, that, if the supposition itself be well founded, the inference, just now mentioned, is rightly made.
1. First, then, if the prophecies in the Old and New Testament be very numerous, and if those prophecies, so many of them, I mean, as are alledged in this controversy with unbelievers, have had a reasonable completion (and I have a right to make this last supposition, when the question is concerning the account to be given of such a fact): If, I say, we argue from these two assumptions, it must appear highly credible and probable, that so numerous prophecies, so fulfilled, had not their origin from human conjecture, nor their accomplishment from what we call, Chance. For mere conjecture is not usually so happy; nor chance, so constant[52]. Further still; if the scriptural prophecies have been completed in numerous instances, and if in no instance whatsoever can it be clearly shewn that they have failed in the event, the presumption is still stronger, that such coincidence could not be fortuitous; and a material difference between scriptural prophecy, and pagan divination is, at the same time, pointed out. For, that, in the multitude of pretended oracles in the days of paganism, some few only should come to pass, while the generality of them fell to the ground, may well be the sport of fortune[53]. But, that very many prophecies, recorded in our scriptures, have had an evident completion, when not one of all those, there recorded, can be convicted of imposture, must surely be the work of design.
The argument cannot be denied to have real weight, though the expression of all the prophecies were allowed to be general. But this is, by no means, the case. It is further assumed, and is evident to all that have read the Scriptures, that a great number of them are delivered with the utmost degree of minuteness and particularity. And, from this assumption, I infer,
2. Secondly, that the accomplishment of prophecies, so circumstantially defined, can still less be imputed to mere chance.
Without doubt, if all the prophecies concerning the Messiah had been penned in the style of the first—that the seed of the woman should bruise the serpent’s head—though even then there might be reason for applying them, exclusively, to the person of Christ, yet, the evidence, that they were intended to be so applied, would have been much obscured by the mode of expression; the wide cover of which might seem to afford room for other applications. But when, to this general prophecy, the theme of all succeeding ones, it is further added, That this seed of the woman, should be the seed of Abraham; of the tribe of Juda; of the family of David; that he should be born at Bethlehem; that he should appear in the world at a time, limited by certain events, and even precisely determined to a certain period:—when, after a particular description of his life and office, it is said of him, that he should be betrayed by an intimate friend; and sold for a price, exactly specified; that he should suffer a particular kind of death; should have his hands and feet pierced; should have vinegar given him to drink; and should be buried in the sepulchre of a rich man—with innumerable other particularities of the like nature[54]—When all this, I say, is considered; the improbability, that these specific characters should meet in the same person by chance, is so great, that a reasonable man will scarce venture on so hazardous a position.