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PURGATORY

g proper means when they occur. To the perction of prudence these three things are furer required, viz. Svors, or a natural sagacity; v, presence of mind, or a ready turn of ought; and tips, or experience.

Plato styles prudence the leading virtue: and icero observes, "that not one of the virtues can ant prudence;" which is certainly most true, nce without prudence to guide them, piety ould degenerate into superstition, zeal into gotry, temperance into austerity, courage into shness, and justice itself into folly. See Watts's er. ser. 28; Grove's Moral Phil. vol. ii. ch. 2; Jason's Christian Mor. vol. i. ser. 4; Evans's hrist. Temper, ser. 38.

PURITANS

or too slow; and vies, or a faculty of discern- | ness of God can admit nothing into heaven which is not clean and pure from all sin, both great and small, and his infinite justice can permit none to receive the reward of bliss who as yet are not out of debt, but have something in justice to suffer, there must, of necessity, be some place or state, where souls departing this life, pardoned as to the external guilt or pain, yet obnoxious to some temporal penalty, or with the guilt of some venial faults, are purged and purified before their admittance into heaven. And this is what he is taught concerning purgatory, which, though he know not where it is, of what nature the pains are, or how long each soul is detained there, yet he believes that those who are in this place are relieved by the prayers of their fellow members here on PSALMODY, the art or act of singing psalms. earth, as also by alms and masses offered up to 'salmody was always esteemed a considerable God for their souls. And as for such as have no art of devotion, and usually performed in the relations or friends to pray for them, or give alms tanding posture; and as to the manner of pro- to procure masses for their relief, they are not unciation, the plain song was sometimes used, neglected by the church, which makes a general eing a gentle inflection of the voice, not much commemoration of all the faithful departed in ifferent from reading, like the chant in cathe- every mass, and in every one of the canonical rais; at other times more artificial compositions hours of the divine office. Besides the above were used, like our anthems. arguments, the following passages are alleged as As to the persons concerned in singing, some-proofs: 2 Maccabees xii. 43, 44, 45; Matt. xii. imes a single person sung alone; sometimes the whole assembly joined together, which was the nost ancient and general practice. At other imes, the psalms were sung alternately, the conregation dividing themselves into two parts, and anging verse about, in their turns. There was do a fourth way of singing, pretty common in he fourth century, which was, when a single person began the verse, and the people joined with him in the close; this was often used for ariety in the same service with alternate psalnody. See SINGING.

PSATYRIANS, a sect of Arians, who, in he council of Antioch, held in the year 360, maintained that the Son was not like the Father is to will; that he was taken from nothing, or nade of nothing; and that in God generation was not to be distinguished from creation.

31, 32; 1 Cor. iii. 15; 1 Pet. iii. 19. But it may be observed,-1. That the books of Maccabees have no evidence of inspiration, therefore quotations from them are not to be regarded.—2. If they were, the texts referred to would rather prove that there is no such place as purgatory, since Judas did not expect the souls departed to reap any benefit from his sin-offering till the resurrection. The texts quoted from the Scriptures have no reference to this doctrine, as may be seen by consulting the context, and any just commentator thereon.--3. Scripture, in general, speaks of departed souls going immediately at death to a fixed state of happiness or misery, and gives us no idea of purgatory, Isa. lvii. 2; Rev. xiv. 13; Luke xvi. 22; 2 Cor. v. 8.-4. It is derogatory from the doctrine of Christ's satisfaction. If Christ died for us, and redeemed us from sin and hell, as the Scripture speaks, then the idea of further meritorious sufferings detracts from the perfection of Christ's work, and places merit still in the creature; a doctrine exactly opposite to Scripture. See Doddridge's Lec. lec. 270; Limborch's Theol. 1. 6, ch. 10. § 10. 22; Earl's Sermon, in the Sermons against Popery, vol. ii. No. 1; Burnett on the Art. 22; Fleury's Catechism, vol. ii. p. 250.

PURIFICATION, a ceremony which consists in cleansing any thing from pollution or defilement. Purifications are common to Jews,

PURGATORY is a place in which the just who depart out of this life are supposed to expiste certain offences which do not merit eternal damnation. Broughton has endeavoured to prove that this notion has been held by Pagans, Jews, and Mahometans, as well as by Christians; and that, in the days of the Maccabees, the Jews behieved that sin might be expiated by sacrifice after the death of the sinner. The arguments advanced by the Papists for purgatory are these: 1. Every sin, how slight soever, though no more than an idle word, as it is an offence to God, deserves punishment from him, and will be punish-Pagans, and Mahometans. See IMPURITY, d by him hereafter, if not cancelled by repentince here.-2. Such small sins do not deserve ternal punishment.-3. Few depart this life so fate as to be totally exempt from spots of this nature, and from every of debt due to God's justice.-4. Therefore few will escape without suffering something from his justice for such lets as they have carried with them out of this world, according to that rule of divine justice by which he treats every soul hereafter according to its works, and according to the state in which he "During the reign of queen Elizabeth, in finds it in death. From these propositions, which which the royal prerogative was carried to its the Papist considers as so many self-evident utmost limits, there were found many daring truths, he infers that there must be some third spirits who questioned the right of the sovereign place of punishment; for since the infinite good-to prescribe and dictate to her subjects what

PURITANS, a name given in the primitive church to the Novatians, because they would never admit to communion any one who, from dread of death, had apostatised from the faith; but the word has been chiefly applied to those who were professed favourers of a further degree of reformation and purity in the church before the Act of Uniformity, in 1662. After this period, the term Nonconformists became common, to which succeeds the appellation Dissenter.

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any peculiar administration committed to St Peter, nor any privilege conferred on him which was not also granted to the other apostles, Jan xx. 23; Mark xvi. 15.-7. In neither of Peters two catholic epistles, does there appear any intmation or any pretence to this arch-apostura! power.-8. In all relations which occur in Sep 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 whe appears intermeddling as a judge or gover paramount in such cases; yet where he des himself deal with heretics and disorderly persoNE, he proceeds not as a pope decreeing; but as apostle, warning, arguing, and persuading against them.-10. The consideration of the apostes proceeding in the conversion of people, in the foundation of churches, and in administration di their spiritual affairs, will exclude any pr bility of St. Peter's jurisdiction over them. Toy went about their business, not by order of lense from St. Peter, but, according to special directin of God's spirit.—11. The nature of the ap tolical ministry, the apostles not being fixed m one place of residence, but continually moving about the world; the state of things at that t and the manner of St. Peter's life, render likely that he had such a jurisdiction over the apostles as some assign him.-12. It was inde most requisite that every apostle should hav a complete, absolute, independent authority s managing the duties and concerns of the afr that he might not any wise be obstructed in !! discharge of them, not clogged with a need w consult others, not hampered with orders fre those who were at a distance.-13. The course and behaviour of St. Paul towards S. Peter, doth evidence that he did not ack ledge any dependence on him, or any salsert a to him, Gal. ii. 11-14. If St. Peter had s appointed sovereign of the church, it seems th it should have been requisite that he should be outlived all the apostles; for otherwise, the cam would have wanted a head, or there must h been an inextricable controversy who that be was. But St. Peter died long before St. John # all agree, and perhaps before divers others of t 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, Eph not consider themselves as priests in the rigid iv. 11; 1 Cor. xii. 28.-5. Our Lord himself de sense of the word, but only as presbyters, of clared against this kind of primacy, prohibiting which the word priest is a contraction, of the his apostles to affect, to seek, to assume, or scrat same import with elder. See LORD'S SUPPER. a superiority of power, one above another, Lete PRIMACY, the highest post in the church.xxii. 14, 24; Mark ix. 35.-6. We do not find 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 office and state had been in nature and kind very distinct from the common office of the other apostles, as the office of a king from the office of any subject; and probably would have been signified by some distinct name, as that of archapostle, arch-pastor, the vicar of Christ, or the like; but no such name or title was assumed

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

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

PRIMITIVE CHRISTIANS, thom who lived in the first ages of Christianity, espera the apostles and immediate followers of our L. PRINCIPLE, an essential truth from others are derived; the ground or motive fe tion. See DISPOSITION and DOCTRINE

PRIOR, the head of a convent; next in de nity to an abbot.

1

PROFESSOR

PROCESSION PRISCILLIANISTS, the followers of Pris- | the Father, even the Spirit of Truth which pro

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 malignant principle; adopted the doctrine of æons, or emanations from the divine nature; considered human bodies as prisons formed by the author of evil to enslave celestial minds; condemned marriage, 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 intemperance deserve not the least credit, as they are totally stitute of evidence and authority. That the Priscillianists were guilty of dissimulation upon some occasions, and deceived their adversaries by unning stratagems, is true; but that they held tas a maxim, that lying and perjury were law ul, is a most notorious falsehood, without even he least shadow of probability.

PROBITY, honesty, sincerity, or veracity.It consists in the habit of actions useful to soiety, and in the constant observance of the laws shich justice and conscience impose upon us. The man who obeys all the laws of society with an 1зct punctuality is not, therefore, a man of proity; laws can only respect the external and defite parts of human conduct: but probity repects our more private actions, and such as it is npossible in all cases to define; and it appears be in morals what charity is in religion. Proity teaches us to perform in society those actions hich no external power can oblige us to perrm, and is that quality in the human mind on which we claim the performance of the ghts commonly called imperfect."

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

ccedeth 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 him to be without beginning or end, and to be 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 story are those set on foot at Constantinople, by .Chrysostom. The Arians of that city, being ced to hold their meetings without the town, nt thither night and morning, singing anthems. rysostom, to prevent their perverting the Calics, set up counter-processions, in which the rgy and people marched by night, singing yers and hymns, and carrying crosses and nbeaux. From this period the custom of prosions was introduced among the Greeks, and PROFESSION, among the Romanists, derwards among the Latins; but they have sub-notes the entering into a religious order, whereby ed longer, and been more frequently used in a person offers himself to God by a vow of invioWestern than in the Eastern church. lably observing obedience, chastity, and poverty. 'ROCESSION OF THE HOLY GHOST, erin made use of in reference to the Holy ost, as proceeding from the Father, or from the her and the Son. It seems to be founded on t passage in John xv. 26: "When the Com-meekness.

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

er is come, whom I will send unto you from PROFESSOR, a term commonly used in the

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 Concert, 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.

PROPHECY

"A knowledge and manifestation of secret things
which a man knows not from his own sagacry
nor from the relation of others, but by an ests-
ordinary revelation of God from heaven." Ist
Old and New Testaments the word is not always
confined to the foretelling of future events la
several instances it is of the same import with
preaching, and denotes the faculty of illustrag
and applying to present practical purposes the
doctrines of prior revelation. Thus, in Nebe
it is said, "Thou hast appointed prophets to
preach," ch. vi. ver. 7; and whoever speak
unto men to edification, and exhortation, ET
comfort, is by St. Paul called a prophet, 10~
xiv. 3. Hence it was that there were schoo
prophets in Israel, where young men wer
structed in the truths of religion, and fitted tes
hort and comfort the people. It is prop
however, according to the first definition giv
above, we shall here consider.

Prophecy (with the power of working in The obligation of promises arises from the ne- cles) may be considered as the highest ende cessity of the well-being and existence of society. that can be given of a supernatural countr "Virtue requires," as Dr. Doddridge observes, with the Deity. Hence, among the profess "that promises be fulfilled. The promisee, i. e. almost every religious system, there have been the person to whom the promise is made, ac- numberless pretenders to the gift of propherr – quires a property in virtue of the promise. The Pagans had their oracles, augurs, and soother, uncertainty of property would evidently be at- modern idolaters their necromancers and crise tended with great inconvenience. By failing to and the Jews, Christians, and Mahometans, the fulfil my promise, I either show that I was not prophets. The pretensions of Pagans and impos sincere in making it, or that I have little con- tors, have, however, been justly exposed; *. stancy or resolution, and either way injure my the Jewish and Christian prophecies carry w character, and consequently my usefulness in them evident marks of their validity. Heare life. Promises, however, are not binding, 1. If Peter observes, "We have a more sure w they were made by us before we came to such prophecy, whereunto we do well to take heed exercise of reason as to be fit to transact affairs unto a light that shineth in a dark place; fe of moment; or if, by any distemper or sudden prophecy came not in old time by the will of an surprise, we are deprived of the exercise of our but holy men of God spake as they were me reason at the time when the promise is made.- by the Holy Ghost," 2 Pet. ii. 19, 21. Scnps." 2. If the promise was made on a false presump- prophecy, therefore, hath God for its orig tion, in which the promiser, after the most dili- did not arise from the genius of the mind a gent inquiry, was imposed upon, especially if temperament of the body, the influence of th he were deceived by the fraud of the promisee-stars, &c. but from the sovereign will of tr 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 Профития, and in its original import signifies the prediction of future events. It is thus defined by Witsius:

The ways by which the Deity made known mind were various; such as by dreams, vist angels, symbolic representations, impulses on mind, Numb. xii. 6; Jer. xxxi. 26; Dan 16, 17.

As to the language of prophecy; "Itsen Mr. Gray, "remarkable for its magnificen Each prophetic writer is distinguished for pe liar beauties; but their style in general may characterized as strong, animated, and impres Its ornaments are derived not from accums of epithet, or laboured harmony; but fr real grandeur of its images, and the majesta of its expressions. It is varied with striking ze priety, and enlivened with quick but easy trade tions. Its sudden bursts of eloquence, its ext warmth, its affecting exhortations and afford very interesting proofs of that iner pression, and of that inspired conviction & which the prophets wrote; and which them, among a people not distinguished. nius, to surpass, in every variety of co the most admired productions of Pagan at If the imagery employed by the sacred appear sometimes to partake of a coarse 1: licate cast, it must be recollected that the ba manners and languages required the most representations; and that the masculine a dignant spirit of the prophets led them &-**

PROPHECY

PROPHECY

"3. It contributed to keep up devotion and

"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 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 peacefal 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 penmen 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 cumstances; from the service of their temple, and the ceremonies of their religion; from manners that have faded, and customs that have dlapsed. Hence many appropriate beauties have vanished. Many descriptions and many representutions, 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 As it respects us, prophecy connected with of obscurity. In general, however, the language miracles affords a considerable evidence of the of Scripture, though highly sublime and beauti- truth of revelation, as well as of a superintendful, is easy and intelligible to all capacities." ing 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 early 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 posed," says bishop Sherlock, "that God deliver- strength; and the nearer we approach the point ed prophecies only to satisfy or employ the curi- towards which the dispensations of God unvaryosity 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 unbeto 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 ture 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 folding the things relating to the Messiah, and the blessings which by him should be conferred upon mankind, are many, great, and manifest.

"1. It served to secure the belief of a God, and a providence.

his prophets, even upon small occasions; and he raised up amongst them a succession of prophets, 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."

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 in seeking the necessaries of life than in the the primitive apologists. Upon this topic were study 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 declare 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 est 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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