those Prophecies, that are plain and unquestionable, are abundantly sufficient.

Of those, which have most severely exercised and amply repaid the learning and ingenuity of the biblical critic, Daniel's Prophecy of the seventy weeks is the chief. Though, before its completion, it must have appeared to the Jews to be wrapt up in mysterious language, the more learned of that nation, who applied to the study of it, anticipated the approach of a great deliverer, and directed the attention of the people to the period, at which he was to appear. This previous interpretation is a satisfactory circumstance attending many of the scriptural predictions; and this foreknowledge, however inaccurate, is one of those unsuspected proofs, which demonstrate their divine origin and the truth of the interpretation. Among Christians the prophecy of the seventy weeks has gone through every process of the critical laboratory, yet nothing consistent has been extracted from it, except a designation of the time, at which Christ actually appeared, and a description of his office five hundred years before that blessed event.

The intimations of the advent of the Messiah become more and more clear from the beginning to the end of the Old Testament. It is closed by the description of Christ and his precursor, which Malachi left as the last words and most valuable bequest of the ancient Prophets. The

last of that venerable line introduces Jehovah, saying; "Behold, I will send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger (or angel) of the covenant, whom ye delight in:" and he concludes the Old Testament with these words, which foretel the ministry of the Baptist, and are so interpreted by our Lord himself: "Behold, I will send you Elijah the prophet." "The law and the prophets," says our Saviour, "prophesied until John: and, if you will receive it, this is Elijah, who was to come." "The disciples then understood, that he spake to them of John the Baptist." With this promise the Book of the Old Revelation closed; and for four hundred years, the Jews continued to expect the Redeemer, without any further prophetic warning, till the New Revelation opened with the preaching of this very Elijah, and the appearance of the Messenger of the Covenant.

Beside the direct predictions concerning Christ, we meet with a variety of prophetic expressions, which have an evident reference, in their primary sense, to the individuals and events of the age, in which they were uttered; and yet agree so well with the life and character of Jesus, that no intelligent person can read them without being struck with the resemblance. This has given rise to what is called the double sense of

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Prophecy, which implies, that phrases and epithets evidently used with a reference to David, for instance, were also intended to have a remote allusion to Christ. This is a supposition, which is seldom received at the first suggestion; a principle, which few minds can entertain without reluctance, or at least, hesitation; and which, perhaps, should not be pressed upon one, who feels unwillingness to admit it; but left to win its way by silent and secret operation.

The first impression may be, that it is a partial and superstitious predilection; arising from a desire to support a favourite system by every expedient right or wrong, and every mode of argument true or false. If it be not imputed to a spirit of deception and imposture, it will, at least, be ascribed to mistaken or misguided piety. This same person, however, may, in the course of his reading and reflection, meet with so many passages, apparently written with a view to more ancient times, yet clearly applicable to the Messiah; some more minutely corresponding with their secondary than their primary object, and others, that can hardly be referred to any but Christ, that he may be led to consider, whether they may not have a double reference. If he advert to the wonderful consistency of sentiment and design, which pervades the whole of scripture, from the creation to the redemption of man, he will naturally and truly conclude, that there was a con

stant superintendence and direction of some one mind, which existed throughout that period; and that, although the under-agents were permitted to follow the bent of their own inclinations, yet their language might be often guided to speak of that great event, by which this miraculous train of dispensations was to be concluded. He will then think it at least possible, that prophets and other eminent instruments of Providence may have been so influenced, as to use expressions, which might, in future times, appear to point to transactions, of which the authors had no expectation nor conception.1

When he asks himself, what could be the design or use of making men speak of subjects, of which they had no knowledge, the train of his own thoughts will suggest, that the recording of such allusions, apparently so remote and unconnected, yet, after the event, evidently pointing to the object of all Prophecy, and the consummation of the whole process of redemption, would constitute the grandest and most overpowering combination of circumstantial evidence, that the mind of man can conceive. This evidence may not be convincing to all: many wise and pious men may never admit its force; but other studious and contemplative people, may, by habitual converse with the Sacred Writings, obtain a satisfactory persuasion of its reality themselves, and be successful in impressing the same conviction upon

others: and thus an additional proof of the Christian religion may be established, which will make an indelible impression on every mind, that can perceive its force; since, if well founded, it is relieved from every suspicion of collusion or possibility of artful contrivance. The number and minuteness of the coincidences will prevent them from being attributed to chance; and their combining in one object is the natural effect of that comprehensive intelligence, which kept that object in view, throughout the revolution of ages.

Supposing these obscure allusions to be intended as dormant anticipations, they may be referred to the same principle, with those dark intimations, which Jesus gave of his own death; leaving the world in the same state, in which he left his Apostles for a time. "These things understood not his disciples at the first: but when Jesus was glorified, then remembered they, that these things were written, and that they had done these things unto him:" and "they believed the Scripture, and the word, which Jesus had said."

In applying this mode of interpretation, however, you should be always on your guard against concurring in those fanciful analogies, that have been instituted by divines between casual expressions in the Old Testament, and the history of our Lord, and in a typical application of the ceremonial law to the mediatorial office and death of the Redeemer. These should be re