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es they approach it, so prophecy, as it approaches its fulfilment, touches upon objects more and more like the grand object in which it has its consummation. Like the first glimmer of twilight, it increases till the perfect day—liko the insignificant stream, it increases in magnitude, until the eye can not measure its width, and its rolling floods mingle with old ocean's waves-like the gentle zephyr, scarcely causing a graceful waving of herb and flower, but increasing in strength, till the lofty pine bends before it like the willow, the sturdy oak is torn from the solid earth, and its mighty power raises high the mountain wave.

From our remarks on prophecy, we deduce the following rules of interpretation :

1. The manner, in which the New applies certain prophecies of the Old Testament, should be taken as a key to the interpretation of other prophecies. 2.

The prophecy or the language that has a fulfilment in any type of Christ, may have a still further fulfilment in Christ himself.

3. The same language that is applicable to any wicked individual, may also have a fulfilment in a wicked nation, and a still further fulfilment in the wicked world.

4. All those passages that refer to a general judgment, may also have an individual application. “Be ye also ready : for in such an hour as ye think not, the Son of man cometh,” is an appropriate warning to individuals to prepare for death.

5. The prophecies respect classes. Sodom, Egypt, Babylon, Jerusalem, as alike wicked, mean the same. "That wicked," "Antichrist,” &c., as a power opposing

Christ, of whatever time, nation or denomination, refers to similar wicked powers.

6. We need not strive to separate the type and the antitype, when both appear to be objects of a prediction. We may restrict that to the grand antitype, whose exuberance of meaning, forbids it to be lavished upon any thing less.

7. We must expect to find Christ, in some way, connected with all the prophetic books. We are told that “the testimony of Jesus is the spirit of prophecy,” and that " to him gave all the prophets witness.” If the righteous are the subjects of the prediction, he is the DELIVER; if the wicked, he is their CONQUEROR.





TRUTII is conformity to some standard with which the mind is intimate. If I declare my room to be twenty feet long, a piece of cloth to measure twenty yards, or a quantity of iron to weigh one hundred pounds, such declaration implies that I have a knowledge of the foot and the yard measure, and the pound weight, by which I have compared the articles named, and have thus ascertained the facts which I have predicated of them.

In like manner, if I affirm the Bible to be true, this affirmation implies that I have compared it with some true standard, a conformity to which, convinces me of its truthfulness.

This standard, by which the Bible is to be measured, is nature, or principles deduced from nature. We

We may take some self-evident proposition, or we may take some conclusion from a previous course of reasoning from nature, as our premise in examining the Bible, but whether a truth of consciousness, or a deduction of reason, it must be treated

as a self-evident idea, for the time being—while uscd as a measure with which to determine the truthfulness of the Bible.

It is essential that I should have a good acquaintance with the premise, or measure.

If I have no idea of the length of the rule with which I measure the room, or the cloth, or have no knowledge of the weight with which I balance the iron, then it cannot be expected that I shall arrive at any just idea of the thing measured or weighed. If required to measure a piece of land, with Hindoo measure, whose conformity with the American standard, I have no knowledge, then, it is apparent, that I can have no distinct idea of the quantity of land, after it has been measured.

To apply this method of argument: should I be asked if the Bible accords with what is manifested by the invisible heavens, I could not tell, since they have never been subject to my inspection. I may know something of the Bible, but I can know nothing, from observation, of scenes beyond the compass of my vision. But if asked if the Bible accords with what is taught by objects of nature surrounding me, I can form an opinion, since I know something of nature in its various departments. The man who has learned nothing of nature, is an idiot, and hence can not be capable of reading the Bible, understanding its truth, or of being responsible for the consequences of his idiocy.

When we speak of comparing the Bible with nature, it may, perhaps, be necessary to be more definite in relation to what we mean by the term. The term nature, in this discussion, we shall understand in its most extensive sense,

including all except revelationall objects in the natural or in the moral world. Even Christian experience is nature, for it is the human soul becoming developed in the most natural manner. Christianity is adapted to the soul, as light is to the eye.

But it may be asked, since nature is our standard by which we are to judge of the Bible's truth, why not make nature our guide, and look no further than its teachings? We reply, because the Bible looks further than nature. We might as well ask, as the foot, rod, furlong and mile, are all made up of inches, why should we wish for any thing but the inch measure? Or as the eye is the standard by which the telescope is constructed, and by which we judge of its correctness, why not use the eye altogether, without ever desiring the telescope ? We can discover objects in the natural heavens, and see others more clearly than could be the case with the naked eye, so with the Bible, we can look further into the spiritual heavens, and discover much that is entirely new, and we see other things more clearly than by the assistance of mere nature. behold what "eye hath not seen nor ear heard,” &c. Eyes can never fill the place of telescopes, neither can telescopes enable us to dispense with eyes. Nature can never fill the place of the Bible, neither can we use the Bible without the help afforded by nature.

The mathematician will tell you that the only fundamental idea of mathematics, is the unit one, and that the whole system is evolved from this one idea, until we see “ten little sleepless sentinels, keeping watch over all the temporal affairs of men.” The geomatrician will tell you that the whole system of geometry is evolved from the simple

We may

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