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PRIEST

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PRIEST

The order in which the several courses were to serve was determined by lot; and each course was, in all succeeding ages, called by the name of its original chief.

Walker's Ser. vol. i. ser. 3; South's Ser. vol. vii. sisted of three orders, the high priests, priests, ser. 10, 11, and 12; Tillotson's Ser. ser. 147; and Levites. The priesthood was made herediSaurin's Ser. ser. 11. vol. i. Robinson's transla- tary in the family of Aaron; and the first-born of tion; Bp. Hopkins on the Nature, Danger, and the oldest branch of that family, if he had no legal Cure of Presumptuous Sins. See his works. blemish, was always the high-priest. This divine Pride is inordinate and unreasonable self-appointment was observed with considerable acsteem, attended with insolence, and rude treat-curacy till the Jews fell under the dominion of ment of others. "It is sometimes," says a good the Romans, and had their faith corrupted by a writer, "confounded with vanity, and sometimes false philosophy. Then, indeed, the high-priestwith dignity; but to the former passion it has no hood was sometimes set up to sale, and, instead esemblance, and in many circumstances it differs of continuing for life, as it ought to have done, it from the latter. Vanity is the parent of loqua- seems from some passages in the New Testaous boasting; and the person subject to it, if ment, to have been nothing more than an annual is pretences be admitted, has no inclination to office. There is suflicient reason, however, to nsult the company. The proud man, on the believe, that it was never disposed of but to some ther hand, is naturally silent, and, wrapt up in descendant of Aaron capable of filling it, had the is own importance, seldom speaks but to make older branches been extinct. [For the consecratis audience feel their inferiority." Pride is the tion and offices of the Jewish priesthood, wo high opinion that a poor little contracted soul en- refer our readers to the book of Moses.] In the ertains of itself. Dignity consists in just, great, time of David, the inferior priests were divided and uniform actions, and is the opposite to mean- into twenty-four companies, who were to serve ess-2. Pride manifests itself by praising our-in rotation, each company by itself for a week.— elves, adorning our persons, attempting to apear before others in a superior light to what we re: contempt and slander of others; envy at The excellencies others possess; anxiety to gain applause; distress and rage when slighted; im- It has been much disputed, whether in the tience of contradiction, and opposition to God Christian church, there be any such officer as a mself.-3. The evil effects of pride are beyond priest, in the proper sense of the word. If the mputation. It has spread itself universally in word priest be taken to denote a person comnations, among all characters; and as it was missioned by divine authority to offer up a real he first sin, as some suppose, that entered into sacrifice to God, we may justly deny that there he world, so it seems the last to be conquered. It is a priest upon earth. Under the Gospel, there ay be considered as the parent of discontent, is but one priest, which is Christ: and but gratitude, covetousness, poverty, presumption, one sacrifice, that of the cross. The church of assion, extravagance, bigotry, war, and persecu- Rome, however, erroneously believe their priests on. In fact, there is hardly an evil perpetrated to be empowered to offer up to the Divine Majesty ut what pride is connected with it in a proximate remote sense.-4. To suppress this evil, we hould consider what we are. If we could trace ar descents," says Seneca, "we should find all aves to come from princes, and all princes om slaves. To be proud of knowledge, is to be und in the light; to be proud of virtue, is to poion ourselves with the antidote; to be proud of uthority is to make our rise our downfall." The perfection of our nature, our scanty knowledge, ontracted powers, narrow conceptions, and moal inability, are strong motives to excite us to umility. We should consider, also, what punishents this sin has brought on mankind. See e cases of Pharaoh, Haman, Nebuchadnezzar, fered, and others. How particularly it is promited, Prov. xvi. 18; 1 Pet. v. 5; James iv. 6; Tov. xxix. 23; what a torment it is to its posor, Esther v. 13; how soon all things of a Gunary nature will end; how disgraceful it In the church of England, the word priest is lers us in the sight of God, angels, and retained to denote the second order in her hieraren; what a barrier it is to our felicity and com-chy, but we believe with very different significaanion with God; how fruitful it is of discord; tions, according to the different opinions enterw it precludes our usefulness, and renders us tained of the Lord's Supper. Some few of her uly contern ptible. See HUMILITY. divines, of great learning, and of undoubted ProPRIEST, a person set apart for the perform-testantismn, maintain that the Lord's Supper is ace of sacrifice, and other offices and ceremonies a commemorative and eucharistical sacrifice.religion. Before the promulgation of the law These consider all who are authorized to admiMoses, the first-born of every family, the nister that sacrament as in the strictest sense thers, the princes, and the kings, were priests. priests. Others hold the Lord's Supper to be a nts Cain and Abel, Noah, Abraham, Mel-feast upon the one sacrifice, once offered on the azrdee, Job, Isaac, and Jacob, offered them- cross; and these, too, must consider themselves ves their own sacrifices. Among the Israel- as clothed with some kind of priesthood. Great after their departure from Egypt, the numbers, however, of the English clergy, peresthood was confined to one tribe, and it con-haps the majority, agree with the church of Scot

real proper sacrifice, as were the priests under the Old Testament. Ecclesiastical history informs us that, in the second century, some time after the reign of the emperor Adrian, when the Jews, by the second destruction of Jerusalem, were bereaved of all hopes of the restoration of their government to its former lustre, the notion that the ministers of the Christian church succeeded to the character and prerogatives of the Jewish priesthood was industriously propagated by the Christian doctors; and that, in conse quence, the bishops claimed a rank and character similar to that of the Jewish high-priest; the presbyters to that of the priests; and the deacons to that of the Levites. One of the pernicious effects of this groundless comparison and pretension seems to have been, the introduction of the idea of a real sacrifice in the Christian church, and of sacrificing priests.

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iv. 11; 1 Cor. xii. 28.-5. Our Lord himself
clared against this kind of primacy, prohibirg
his apostles to affect, to seek, to assume, or ad at
a superiority of power, one above another, Luk
xxii. 14, 21; Mark ix. 35.-6. We do not frå
any peculiar administration committed to St.
Peter, nor any privilege conferred on him wt: a
was not also granted to the other apostles, Jen
xx. 23; Mark xvi. 15.-7. In neither of Peters
two catholic epistles, does there appear any
mation or any pretence to this arch-aposto
power.-8. In all relations which occur in Sorg
ture about controversies of doctrine or practice
there is no appeal made to St. Peter's judgment.
or allegation of it as decisive, and no argument a
built on his authority.-9. St. Peter no when
appears intermeddling as a judge or govern
paramount in such cases; yet where he does
himself deal with heretics and disorderly persone,
he proceeds not as a pope decreeing; but as an
apostle, warning, arguing, and persuading agar ↑
them.-10. The consideration of the apostas
proceeding in the conversion of people, in the
foundation of churches, and in administration of
their spiritual affairs, will exclude any proce
bility of St. Peter's jurisdiction over them. They
went about their business, not by order or license
from St. Peter, but, according to special diraam
of God's spirit.-11. The nature of the ape
tolical ministry, the apostles not being fixed in
one place of residence, but continually moveg
about the world; the state of things at that t
and the manner of St. Peter's life, render it
likely that he had such a jurisdiction over to
apostles as some assign him.-12. It was ind
most requisite that every apostle should bs
a complete, absolute, independent authority a
managing the duties and concerns of the offer
that he might not any wise be obstructed inte
discharge of them, not clogged with a nee
consult others, not hampered with orders f
those who were at a distance.-13. The
course and behaviour of St. Paul towards &
Peter, doth evidence that he did not ark:
ledge any dependence on him, or any subject
to him, Gal. ii. 11-14. If St. Peter had be
appointed sovereign of the church, it sees (ze
it should have been requisite that he should buy
outlived all the apostles; for otherwise, the chai
would have wanted a head, or there must t
been an inextricable controversy who that bat
was. But St. Peter died long before St. Jetz, #
all agree, and perhaps before divers others of
apostles."

land, in maintaining that the Lord's Supper is a | by him, or was by the rest attributed to himrite of no other moral import than the mere com-4. There was no office above that of an apostle, memoration of the death of Christ. These can- known to the apostles or primitive church. F not consider themselves as priests in the rigid sense of the word, but only as presbyters, of which the word priest is a contraction, of the same import with elder. See LORD'S SUPPER. PRIMACY, the highest post in the church. The Romanists contend that St. Peter, by our Lord's appointment, had a primacy or sovereign authority and jurisdiction over the apostles. This, however, is denied by the Protestants, and that upon just grounds. Dr. Barrow observes (Works, vol. i. p. 557,) that there are several sorts of primacy which may belong to a person in respect of others. 1. A primacy of worth or personal excellence.-2. A primacy of reputation and esteem.-3. A primacy of order or bare dignity and precedence.-4. A primacy of power and jurisdiction. As for the first of these, a primacy of worth, we may well grant it to Peter, admitting that probably he did exceed the rest * of his brethren in personal endowments and capacities; particularly in quickness of apprehension, boldness of spirit, readiness of speech, charity to our Lord, and zeal for his service.2. As to a primacy of repute, which St. Paul means when he speaks of those who had a special reputation, of those who seemed to be pillars, of the super-eminent apostles, Gal. ii. 6, 9; 2 Cor. xi. 5; xii. 11, this advantage cannot be refused him, being a necessary consequence of those eminent qualities resplendent in him, and of the illustrious performances achieved by him beyond the rest. This may be inferred from that renown which he hath had from the beginning; and likewise from his being so constantly ranked in the first place before the rest of his brethren.3. As to a primacy of order or bare dignity, importing that commonly, in all meetings and proceedings, the other apostles did yield him the precedence, there may be some question; for this does not seem suitable to the gravity of such persons, or their condition and circumstances, to stand upon ceremonies of respect; for our Lord's rules seem to exclude all semblance of ambition, all kind of inequality and distance between his apostles. But yet this primacy may be granted as probable upon divers accounts of use and convenience; it might be useful to preserve order, and to promote expedition, or to prevent confusion, distraction, and dilatory obstruction in the management of things.-4. As to a primacy importing a superiority in command, power, or jurisdiction, this we have great reason to deny upon the following considerations. 1. For such a power it was needful that a commission from God, its founder, should be granted in absolute and perspicuous terms; but no such commission is extant in Scripture.-2. If so illustrious an office was instituted by our Saviour, it is strange, that no where in the evangelical or apostolical history there should be any express mention of that institution.-3. If St. Peter had been instituted sovereign of the apostolical senate, his PRIMITIVE CHRISTIANS, the office and state had been in nature and kind very lived in the first ages of Christianity, espec distinct from the common office of the other the apostles and immediate followers of our Lan apostles, as the office of a king from the office of PRINCIPLE, an essential truth from any subject; and probably would have been sig- others are derived; the ground or motive of a nified by some distinct name, as that of arch-tion. See DISPOSITION and DOCTRINE apostle, arch-pastor, the vicar of Christ, or the like; but no such name or title was assumed nity to an abbot.

From these arguments we must evidently what little ground the church of Rome bat derive the supremacy of the pope from the posed primacy of St. Peter.

PRIMATE, an archbishop who is inv with a jurisdiction over other bishops. See A BISHOP.

PRIOR, the head of a convent; next in diş

PROCESSION

PROFESSOR

cillian, in the fourth century. It appears from authentic records, that the difference between their doctrine and that of the Manicheans was not very considerable; for they denied the reality of Christ's birth and incarnation; maintained that the visible universe was not the production of the Supreme Deity, but of some demon or maIgnant principle; adopted the doctrine of æons, or emanations from the divine nature; considerd human bodies as prisons formed by the author of evil to enslave celestial minds; condemned carriage, and disbelieved the resurrection of the body. Their rule of life and manners was rigid and severe; the accounts, therefore, which many have given of their lasciviousness and intempernce deserve not the least credit, as they are totally lestitute of evidence and authority. That the Priscillianists were guilty of dissimulation upon sone occasions, and deceived their adversaries by anning stratagems, is true; but that they held as a maxim, that lying and perjury were law-him to be without beginning or end, and to be al, is a most notorious falsehood, without even the least shadow of probability.

PRISCILLIANISTS, the followers of Pris- | the Father, even the Spirit of Truth which proceedeth from the Father, He shall testify of me." The procession of the Holy Ghost, it is said, is expressly taught by Christ, in very strong terms, in this text. This procession, it is alleged, is here evidently distinguished from his mission; for it is said, "Whom I will send to you from the Father, even the Spirit of Truth, which proceeds from the Father." If his mission and proceeding were the same thing, there would be a tautology in the words, his mission, according to that interpretation, being mentioned twice in the same verse. Dr. Watts, however, observes, that the procession of the Holy Ghost from the Father, respects not his nature or substance, but his mission only; and that no distinct and clear ideas can be formed of this procession; consequently it must be given up as popish, scholastic, inconceivable, and indefensible. But, it is answered, what clear idea can be given us of the originate, self-existent, eternal being of the Father? Shall we, therefore, deny

PROBITY, honesty, sincerity, or veracity.It consists in the habit of actions useful to soety, and in the constant observance of the laws which justice and conscience impose upon us. The man who obeys all the laws of society with an xact punctuality is not, therefore, a man of proity; laws can only respect the external and defiite parts of human conduct: but probity repects our more private actions, and such as it is Lapossible in all cases to define; and it appears o be in morals what charity is in religion. Proty teaches us to perform in society those actions which no external power can oblige us to perrm, and is that quality in the human mind roun which we claim the performance of the ights commonly called imperfect."

PROCESSIÓN, a ceremony in the Romish hurch, consisting of a formal march of the clergy nd people, putting up prayers, &c., and in this anner visiting some church, &c. They have rocessions of the host or sacrament; of our Saour to mount Calvary; of the Rosary, &c. Processions are said to be of pagan original. The Romans, when the empire was distressed, t after some victory, used constantly to order rocessions, for several days together, to be made >the temples, to beg the assistance of the gods, to return them thanks.

self-existent, because we know not how he is so? If not, why must we give up the procession of the Spirit, because we know not the mode of it? We can no more explain the manner how the Spirit proceeds from the Father, than we can explain the eternal generation and hypostatical union of the two natures of the Son. We may say to the objector, as Gregory Nazianzen formerly did to his adversary, "Do you tell me how the Father is unbegotten, and I will attempt to tell you how the Son is begotten, and the Spirit proceeds."

The clearest and fullest account of this procession, next to that in the above-mentioned text, is that in 1 Cor. ii. 12. "The Spirit which is of God;" that is (say the advocates for this doctrine,) the Spirit which is the same in nature and essence with the Father, and so is said to be of him, or out of him, not as to local separation, but with respect to identity of nature.

About the eighth and ninth centuries there was a very warm dispute between the Greek and Latin churches, whether the Spirit proceeded from the Father only, or from the Father and the Son; and the controversy arose to such a height, that they charged one another with heresy and schism, when neither side well understood what they contended for. The Latin church, however, has not scrupled to say that the Spirit proceeds from the Father and the Son; but the Greek church chooses to express it thus: the Spirit proceeds from the Father by or through the Son, or he receives of the Son, Gal. iv. 6. See HOLY GHOST; Bishop Pearson on the Creed, p. 324; Watts's Works, 8vo. ed. vol. v. p. 199; Hurrion on the Holy Spirit, p. 204; Ridgley's Div. qu. 11; Dr. Lightfoot's Works, vol. i. p. 482.

PROFANE, a term used in opposition to holy; and in general is applied to all persons who have not the sacred character, and to things which do not belong to the service of religion.

The first processions mentioned in ecclesiastical istory are those set on foot at Constantinople, by t. Chrysostom. The Arians of that city, being rced to hold their meetings without the town, ent thither night and morning, singing anthems. hrysostom, to prevent their perverting the Caolics, set up counter-processions, in which the ergy and people marched by night, singing avers and hymns, and carrying crosses and mbeaux. From this period the custom of prosions was introduced among the Greeks, and terwards among the Latins; but they have subted longer, and been more frequently used in e Western than in the Eastern church. PROCESSION OF THE HOLY GHOST, terin made use of in reference to the Holy host, as proceeding from the Father, or from the ather and the Son. It seems to be founded on at passage in John xv. 26: "When the Com-meekness. rter is come, whom I will send unto you from PROFESSOR, a term commonly used in the

PROFESSION, among the Romanists, denotes the entering into a religious order, whereby a person offers himself to God by a vow of inviolably observing obedience, chastity, and poverty.

Christians are required to make a profession of their faith, 1. Boldly, Rom. i. 16.-2. Explicitly, Matt. v. 16.-3. Constantly, Heb. x. 23.4. Yet not ostentatiously, but with humility and

PROPHECY

religious world, to denote any person who makes an open acknowledgment of the religion of Christ, or who outwardly manifests his attachment to Christianity. All real Christians are professors, but all professors are not real Christians. In this, as in all other things of worth and importance, we find counterfeits. There are many who become professors, not from principle, from investigation, from love to the truth; but from interested motives, prejudice of education, custom, influence of connexions, novelty, &c. as Saul, Jehu, Judas, Demas, the foolish virgins, &c. See article CHRISTIAN. Jay's Sermons, ser. 9; Mead's Almost Christian; Bellamy's True Religion delineated; Shepherd's Sincere Convert, and on the Parable of the Ten Virgins; Secker's Nonsuch Professor.

PROMISE is a solemn asseveration, by which one pledges his veracity that he shall perform, or cause to be performed, the thing which he mentions.

The obligation of promises arises from the necessity of the well-being and existence of society. "Virtue requires," as Dr. Doddridge observes, "that promises be fulfilled. The promisee, i. e. the person to whom the promise is made, acquires a property in virtue of the promise. The uncertainty of property would evidently be attended with great inconvenience. By failing to fulfil my promise, I either show that I was not sincere in making it, or that I have little constancy or resolution, and either way injure my character, and consequently my usefulness in life. Promises, however, are not binding, 1. If they were made by us before we came to such exercise of reason as to be fit to transact affairs of moment; or if, by any distemper or sudden surprise, we are deprived of the exercise of our reason at the time when the promise is made.2. If the promise was made on a false presumption, in which the promiser, after the most diligent inquiry, was imposed upon, especially if he were deceived by the fraud of the promisce

3. If the thing itself be vicious; for virtue cannot require that vice should be committed.-4. If the accomplishment of the promise be so hard and intolerable, that there is reason to believe that, had it been foreseen, it would have been an excepted case.-5. If the promise be not accepted, or if it depend on conditions not performed." See Doddridge's Lect. lec. 69; Grot. de Jure, lib. ii. cap. 11; Paley's Mor. Phil. ch. 5, vol. i.; Grove's Mor. Phil. vol. ii. p. 2, c. 12; Watts's Serm. ser. 20.

PROMISES OF GOD are the kind declarations of his word, in which he hath assured us he will bestow blessings upon his people. The promises contained in the sacred Scriptures may be considered, 1. Divine as to their origin.2. Suitable as to their nature.—3. Abundant as to their number.-4. Clear as to their expression.5. Certain as to their accomplishment. The consideration of them should, 1. Prove an antidote to despair.-2. A motive to patience.-3. A call for prayer.-4. A spur to perseverance. See Clark on the Promises, a book that Dr. Watts says, "he could dare put into the hands of every Christian, among all their divided sects and parties in the world." Buck's Serm, ser. xi. PROPHECY, a word derived from and in its original import signifies the prediction of future events. It is thus defined by Witsius:

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PROPHECY

"A knowledge and manifestation of secret things which a man knows not from his own sagat nor from the relation of others, but by an erts ordinary revelation of God from heaven." In the Old and New Testaments the word is not a confined to the foretelling of future events 1several instances it is of the same import preaching, and denotes the faculty of lustg and applying to present practical purpes 2doctrines of prior revelation. Thus, in Neb it is said, "Thou hast appointed propte preach," ch. vi. ver. 7; and whoever sp unto men to edification, and exhortation, an comfort, is by St. Paul called a prophet, 1 xiv. 3. Hence it was that there were schoor+ # prophets in Israel, where young men wer i structed in the truths of religion, and fitted to es hort and comfort the people. It is proba however, according to the first definition above, we shall here consider.

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Prophecy (with the power of working cles) may be considered as the highest ev that can be given of a supernatural concT* with the Deity. Hence, among the processes almost every religious system, there have bem numberless pretenders to the gift of prophePagans had their oracles, augurs, and soothe modern idolaters their necromancers and cr and the Jews, Christians, and Mahometans, the prophets. The pretensions of Pagans and tors, have, however, been justly exposed;" the Jewish and Christian prophecies carry #1. them evident marks of their validity. Hea Peter observes, "We have a more sure wor! prophecy, whereunto we do well to take hent unto a light that shineth in a dark place; fert prophecy came not in old time by the will of but holy men of God spake as they were mes by the Holy Ghost," 2 Pet. ii. 19, 21. Ser prophecy, therefore, hath God for its origia did not arise from the genius of the mar temperament of the body, the influence of stars, &c. but from the sovereign will of tr The ways by which the Deity made know mind were various; such as by dreams, v angels, symbolic representations, impulses un mind, Numb. xii. 6; Jer. xxxi 26; Dan., v. 16, 17.

As to the language of prophecy; "It is ́en Mr. Gray, "remarkable for its magnificence— Each prophetic writer is distinguished far pes liar beauties; but their style in general mar characterized as strong, animated, and impress Its ornaments are derived not from accur of epithet, or laboured harmony; but fra 2 real grandeur of its images, and the majest of its expressions. It is varied with strik priety, and enlivened with quick but easy to tions. Its sudden bursts of eloquence, its e* * warmth, its affecting exhortations and 1. · afford very interesting proofs of that live pression, and of that inspired conviction, " which the prophets wrote; and which en them, among a people not distinguished 17) nius, to surpass, in every variety of co the most admired productions of Pagan ant If the imagery employed by the sacred w appear sometimes to partake of a coarse an licate cast, it must be recollected that the F manners and languages required the mi representations; and that the mascu'.ma dignant spirit of the prophets led them to -'

PROPHECY

PROPHECY

"4. It excited men to rely upon God, and to love him who condescended to hold this mutual intercourse with his creatures, and to permit them to consult him, as one friend asks advice of another.

"It was intended to keep the people, to whom God revealed himself, from idolatry; a sin to which the Jews would be inclined, both from the disposition to it which they had acquired in Egypt, and from the contagion of bad example.

the most energetic and descriptive expressions. | actions of creatures, and the things which as yet No style is, perhaps, so highly figurative as that were not. How could a man hope to hide any of the prophets. Every object of nature and of counsel, any design or thought from such a art which could furnish allusions is explored with Being? industry; every scene of creation, and every page "3. It contributed to keep up devotion and of science, seems to have unfolded its rich varie-true religion, the religion of the heart, which conties to the sacred writers, who, in the spirit of sists partly in entertaining just and honourable Eastern poetry, delight in every kind of metapho- notions of God, and of his perfections, and which rical embellishment. Thus, by way of illustra- is a more rational and a more acceptable service tion, it is obvious to remark, that earthly dignities than rites and ceremonies. and powers are symbolized by the celestial bodies; the effects of moral evil are shown under the storms and convulsions of nature; the pollutions of sin are represented by external impurities; and the beneficial influence of righteousness is depicted by the serenity and confidence of peaceful life. This allegorical language, being founded in ideas universally prevalent, and adhered to with invariable relation and regular analogy, has furnished great ornament and elegance to the sacred writings. Sometimes, however, the inspired "The people of Israel were strictly forbidden enmen drew their allusions from local and tem- to consult the diviners and the gods of other naporary sources of metaphor; from the peculiar tions, and to use any enchantments and wicked scenery of their country; from the idolatries of arts; and that they might have no temptation to heathen nations; from their own history and cir-it, God permitted them to apply to him and to rumstances; from the service of their temple, his prophets, even upon small occasions; and he and the ceremonies of their religion; from man-raised up amongst them a succession of prophets, ners that have faded, and customs that have lapsed. Hence many appropriate beauties have Vanished. Many descriptions and many representations, that must have had a solemn importance among the Jews, are now considered, from a change of circumstances, in a degraded point of view. Hence, likewise, here and there a shade of obscurity. In general, however, the language of Scripture, though highly sublime and beautiful, is easy and intelligible to all capacities."

to whom they might have recourse for advice and direction. These prophets were reverenced abroad as well as at home, and consulted by foreign princes; and, in times of the captivity, they were honoured by great kings, and advanced to high stations."

As it respects us, prophecy connected with miracles affords a considerable evidence of the truth of revelation, as well as of a superintending Providence. This evidence, too, is a grow2. Of the use and intent of prophecy. ing evidence. "The divine design, uniformly As prophecy is so striking a proof of a super- pursued through a series of successive generanatural communion with the Deity, and is of so tions, opens with a greater degree of clearness, in arly a date, we may rest assured it was given proportion to the lapse of time and the number of for wise and important ends. "It cannot be sup- events. An increase of age is addition to its osed," says bishop Sherlock, "that God deliver- strength; and the nearer we approach the point d prophecies only to satisfy or employ the curi- towards which the dispensations of God unvaryity of the inquisitive, or that he gave his Spirit ingly tend, the more clearly shall we discern the to men merely to enable them to give forth pre-wonderful regularity, consistency, and beauty of dictions for the amusement and entertainment this stupendous plan for universal good. Of the of the world: there must be some end worthy of great use of prophecies which have been fulfilled, the author." Now, what end could this be, but as a direct and strong argument to convert unbeo keep alive in the minds of those to whom it lievers to Christianity, and to establish Christians was given, a sense of religion, and a hope of fu- in the faith, we have the most ample proofs. Our ure deliverance from the curse of the fall through Lord himself made very frequent appeals to proJesus Christ? "The uses of prophecy," says phecy, as evidence of his divine mission: he reDr. Jortin, "besides gradually opening and un-ferred the Jews to their own Scriptures, as most olding the things relating to the Messiah, and the blessings which by him should be conferred pon mankind, are many, great, and manifest. "1. It served to secure the belief of a God, and a providence.

fully and clearly bearing witness of himself. Upon them he grounded the necessity of his sufferings; upon them he settled the faith of the disciples at Emmaus, and of the apostles at Jerusalem. The same source supplied the eloquence "As God is invisible and spiritual, there was of St. Peter and St. Paul, and the means with use to fear, that, in the first and ruder ages of which Apollos 'mightily convinced the Jews,' the world, when men were busier in cultivating the This was a powerful instrument of persuasion in arth than in cultivating arts and sciences, and the succeeding ages of the church, when used by n seeking the necessaries of life than in the the primitive apologists. Upon this topic were tudy of morality, they might forget their Creator, employed the zeal and diligence, not only of Jusand Governor; and, therefore, God maintained tin Martyr, but Tertullian, Cyprian, and Auamongst them the great article of faith in him, by gustin. It would never have been so frequently manifestations of himself; by sending angels to employed, if it had not been well adapted to the eclare his will; by miracles, and by prophecies. desired end; and that it did most completely an2. It was intended to give men the profound-swer this end, by the conversion of unbelievers, is at veneration for that amazing knowledge from evident from the accounts of Scripture, and the which nothing was concealed, not even the future records of the primitive church.

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