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like the objector, to the late composition of the book. He infers from it that Daniel was one of the greatest prophets, not like the objector, that he was no prophet at all.

Lastly it is objected, that the book of Daniel sets forth facts very imperfectly, and often contrary to other historical relations, and the whole is written in a dark and emblematical stile, with images and symbols unlike the books of other prophets, and taken from the schools of the Greeks. As to Daniel's setting forth facts very imperfectly, he is perfect enough for his design, which was not to write a history but prophecies, and hiAory only so far as it relates to his prophecies. As to his writing contrary to other historical relations, it is false. For most of the main facts related by him are confirmed even by heathen historians : but if he contradicted them, yet he would deserve more credit, as he was more ancient than any of them, and lived in the times whereof he wrote. As to his emblems being unlike the books of other prophets, and taken from the schools of the Greeks, this is also false. For the like emblems are often used


quit, leguntur hodieque apud et alii vates, prædicere solebat, nos: acque ii nobis fidem fa- fed et tempus, quo hæc evenciunt, Danielum cum Deo col- tura erant, præfinivit. Joseph, loquia habuisse. Non enim Antiq. Lib. 10. Cap. n. Sect, sutura solum, quemadmodum r. p. 465. Edit. Hudson.

(6) Lord by other prophets, and are agreeable to the stile and genius of all the eastern writers of his time. They were so far from being taken from the schools of the Greeks, that on the contrary, if they were ever used by the Greeks, the Greeks borrowed them from the oriental writers. But after all how doth this last objection consist and agree with the fifth and tenth? There divers' matters offaEl were spoken of with the clearness of history, and the author was convicted of forgery by his uncommon punctuality. Here all is dark and emblematical, imperfeSl and contrary to other histories. Such objections contradict and destroy one another. Both may be false, both cannot be true.

These objections being removed, what is there wanting of external or internal evidence to prove the genuinnefs and authenticity of the book of Daniel? There is all the external evidence that can well be had or desired in a cafe of this nature; not only the testimony of the whole Jewish church and nation, who have constantly received this book as canonical; but of Josephus particularly, who commends him as the greatest of the prophets; of the Jewish Targums and Talmuds, which frequently cite and appeal to his authority; of St. Paul and St. John, who have copied many of his prophecies; of Our Saviour himself, who citeth his words, and stileth him Daniel the prophet; of ancient historians, who relate many of the fame transactions of the mother of the seven sons and of the father of the Maccabees, who both recommend the example of Daniel to their sons; of old - Eleazar in Egypt, who praying for the Jews then suffering under the persecution of Ptolemy Philopater, (3 Mace. VI. 6, 7.) mentions the deliverance of Daniel out of the den of lions, together-with the deliverance of the three men out of the fiery furnace; of the Jewish high-priest, who showed Daniel's prophecies to Alexander the great.while he was atjerusalem; and still higher> of Ezekiel, a contemporary writer, who greatly extols his piety and wisdom. Nor is the internal less powerful and convincing than the external evidence; for the language, the stile, the manner of writing, and all other internal marks and characters are perfectly agreeable to that age; and he appears plainly and undeniably to have been a prophet by the exact accomplishment os his prophecies, as well those which have already been fulfilled, as those which are now fulfilling in the world.

The genuinness and authenticity of the book of Daniel being therefore established beyond all -reasonable contradiction, we may now proceed in our main design: and the

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vision of the ram and he-goat, and the prophecy of the things noted in the scripture of truth, and the transactions of the kings of the north and the south, will find sufficient matter for our meditations this year. Another year will be fully employed on our Saviour's prophecies of the destruction of Jerusalem and the dispersion of the Jews, together with St. Paul's prophecies of the Man of Sin, and of the Apostaey of the latter times. The last and most difficult task of all will be an analysis or explication of the Apocalyps or Revelation of St. John. It is a hazardous attempt, in our little bark, to venture on that dangerous ocean, where so many stouter vessels and abler pilots have been shipwracked and lost: but possibly we may be the better able to fail through it, coming prepared,'careened and sheathed as I rnay fay for such a voyage, by the assistance of the former prophets, having particularly Daniel and St. Paul as our pole-star and compass, and begging withall of God's holy Spirit to steer and oirect our course. The conclusion will consist of reflections and inferences from the whole. In this manner, with the divine assistance, shall be employed the three years, which is the period usually allotted to these exercises j and it is hoped that the design of the honorable founder will in some

measure be answered by proving the truth of revelation from the truth of prophecy. It was indeed a noble design after a life spent in the study os philosophy, and equally devoted to the service of religion, to benefit posterity not only by his own useful and numerou s writings, theological as well as philosophical, but also by engaging she thoughts and pens of others in defense of natural and revealed religion; and some of the best treatises on these subjects in the English language, of indeed in any language, are owing to his institution. This is continuing to do good even after death and what was said of Abel's faith, may also be said of his, that by it he being dead, yet speaketh.

From the instance of this excellent person, and'some others who might be mentioned, it appears that there is nothing inconsistent in science and religion, but a great philosopher may be a good Christian. True philosophy is indeed the handmaid to true religion: and the knowlege of the works of nature will lead one to the knowlege of the God of nature, the invisible things of him being clearlyseen by the things 'which are made; even his eternal power and godhead. They are only minute philosophers, who are sceptics and unbelievers. Smatterers in science, they are but smatterers in religion. Whereas

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