But this subject, so curious and important, is not yet to be dismissed. It remains to be considered, whether chance, or imposture, can in any degree account for so extensive, so connected, and so intricate a system.
On the very face of the prophetic scriptures it appears, that one ultimate purpose is in the contemplation of all the prophets. This purpose is unfolded by successive predictions, delivered in distant times, under different circumstances, and by persons, who cannot be suspected of acting in concert with each other. It does not appear, that the later prophets always understood the drift of the more ancient; or, that either of them clearly apprehended the whole scope and purpose of their own predictions. Yet, on comparing all their numerous prophecies with each other, and with the events, in which it is now presumed they have had their completion, we find a perfect harmony and consistency between them. Nothing is advanced by one prophet, that is contradicted by another. An unity of design is conspicuous in them all; yet without the least appearance of collusion, since each prophet hath his own peculiar views, and enlarges on facts and circumstances, unnoticed by any other.
Further still, these various and successive prophecies are so intimately blended, and, as we may say, incorporated with each other, that the credit of all depends on the truth of each. For, the accomplishment of them falling in different times, every preceding prophecy becomes surety, as it were, for those that follow; and the failure of any one must bring disgrace and ruin on all the rest.
Then, again, consider that the prophetic spirit, which kept operating so uniformly and perpetually in what is called the former age, ceased at that very time, when the great object, it had in view, was disclosed; when that future œconomy, which it first and last predicted, was introduced: a time, too, which was precisely determined by the old prophets themselves. Could they answer for what design or chance might be able to bring about? Is it credible, that this perennial fount of prophecy, which ran so copiously from Adam to Christ, and watered all the ages of the Jewish church, should stop, at once, in so critical a season; and should never flow again in any future age; if fortune, or fraud, or fanaticism, had dispensed its streams, if any thing indeed, but the hand of God, had opened its source, and directed its current?
Nor let it be objected that a succession of prophets was interrupted for some ages before the coming of Christ. It was so: but not, till preceding prophets had marked out the precise time of his coming[62]; not, till Malachi, with whom the word of prophecy ceased for a time, had foretold that this interrupted series should be resumed and finally closed by Elijah, the last Jewish prophet and precursor of the Messiah[63]; and not, till it had been expressly declared, that this eclipsed light of prophecy should break forth again with redoubled lustre, in the days of the Messiah[64]. Who would not conclude, then, from this very intermission, that prophecy was given, or withheld, as the wisdom of God ordained, and not as the caprice or policy of man directed?
It may not be pretended, that the age, in which prophecy finally ceased among the Jews, will account for the suppression of this faculty, “for that it was an age of the greatest turbulency and disorder, and that their ruin and dispersion soon after followed.” This pretence, I say, is altogether frivolous. For it was precisely in those circumstances, that their ancient prophets were most numerous, and their inspirations most abundant. It was during the calamitous season of their captivities, that the prophetic power had been most signally exercised among the Jews. And now, when they were carried captive into all lands, not a single prophet arose, or hath arisen to this day, either for their reproof, or consolation[65].
If it be said, “that the pagan oracles ceased, too, about the same time; and that the same cause, namely, the diffused light and knowledge of the Augustan age, was fatal to both;” besides, that this diffusion of light, for obvious reasons, was not likely to affect the Jewish prophecies, and did not, as we certainly know, in any degree diminish the credit of them, with that people, the fact itself, assumed in the objection, is plainly false. For the pagan oracles continued for several ages after that of Augustus; they became less frequent, only, as Christianity gained ground; and were not silenced, but among the last struggles of expiring paganism[66]. So that if the Jewish prophecies, like those of the Gentile world, had been the issue of fraud, or fanaticism (principles, that operate at all times, and, with redoubled force and activity, in the dark days of persecution) one does not see, why they might not have continued to this day among the bigoted professors of that religion.
Now, put all these things together, that is, The long duration of the prophetic system—the mutual dependance and close connexion of its several parts—the consistency and uniformity of its views, all terminating in one point—and the final suppression of it (as was likewise foretold) at the very time, when those views were accomplished; consider, I say, all this, and see, if there be not something more than a blind credulity in the advocates for the divinity of such a system. See, if there be any instance upon record—of so numerous prophecies—so long continued—so intimately related to each other and to one common end—so apparently verified—and so signally concluded. If there be, I shall not wonder at the suspense and hesitation of wise men, on this subject: but if, on the other hand, no such thing was ever seen, or heard of, out of the land of Judæa, they must excuse us if we incline to think their diffidence misplaced, and their scruples unnecessary, at least, if not disingenuous.
I descend no farther into a detail on the scriptural prophecies concerning Christ’s first coming. The immensity of the subject, and the plan prescribed to me in this Lecture, equally restrain me from this attempt. Obscurities there may, and must be, in so vast a scheme: Objections may, and must occur to the construction and application of particular prophecies. But let any serious man take the Bible into his hands; let him consider, not all the prophecies in that book, but such as are more obvious and intelligible; and let him compare such prophecies, as he must acknowledge, and may, in part at least, understand, with the facts, in which he sees their completion, or so far, as he may think it probable that they have been completed; and I dare be confident that such an inquirer will be much struck with the amount of the evidence from prophecy, in support of divine revelation. If, indeed, on this general survey, he find nothing to affect him, I shall not desire him to push his researches into the more secret and mysterious prophecies: much less, shall I advise him to wade through that cloud of smaller difficulties, in which the ignorant temerity of some writers, and the obscure diligence of others, hath involved this, as it easily may any other, subject.
To speak plainly, the only consideration, which to me seems likely to perplex fair and candid minds, is this—“That the argument from prophecy is understood to be addressed to those, who admit the divinity of the Jewish scriptures—that the Jews themselves were eminently in this situation—that, besides this advantage, the Jews were better qualified, than any others, to interpret their own prophecies; and to judge of their completion—and yet, that these very men neither were, nor are convinced by this argument.”