In all the particulars, then, of the description of the harlot of Babylon, we find an exact delineation of the corruptions which take place, when the lust of dominion intrudes itself into the church, and applies all the sanctities of religion to its own aggrandizement: and because this has been the case, to a most deplorable extent, in the Church of Rome, her portrait is, in this description, so readily to be discerned.

These specimens are what it was deemed necessary to offer, to evince the applicability of the Science of Analogies, as a Rule of interpretation, to that part of the Word of God which is delivered in the style of prophecy. As before remarked, the brevity which it has been necessary to consult, has rendered it impossible to give the full proof which might be desired of the meaning of every symbol which we have had to consider; yet enough has perhaps been advanced, to shew that the truth of every interpretation which has been offered is at least highly probable, and to render it morally certain, that the system of Analogy between natural things and spiritual, affords the true and only key for the decyphering of the language of the prophetic Scriptures. The principles laid down at the beginning of this Lecture, on the character which must necessarily belong to the Divine Style of Writing, must be borne in mind. If,

as stated above, in a written revelation from God, the Divine Truth must clothe itself with ideas and images taken from the world of nature before it could be presented to man; and if the Divine Style of Writing must thus follow the Law of that Analogy which indissolubly connects natural objects and ideas with such as are spiritual and divine; it will follow, that the spiritual and divine wisdom which such a revelation must contain within it, could only be understood by a right application to it of this Law. And if on an application of this Law to the books called the Holy Scriptures, it should be found that they exhibit a coherent series of spiritual and divine instruction; it will follow further, that the Scriptures are such a revelation of Divine Truth presented to man in natural language; that they are the Divine Speech, or Divine Word, which has emanated from the bosom of Deity into this lowest sphere of creation. In regard to the prophetical parts of the sacred code, it is hoped, that their title to this character has now, in some measure, been evinced; and if so, the claims of the Holy Scriptures to Plenary Divine Inspiration, will, so far, have been established.

LECTURE V.

PROOFS AND ILLUSTRATIONS CONTINUED.

I. Applicability of the Law which governs the Relation between natural objects and spiritual and divine essences,-or of the Science of Analogies,as a Rule for the interpretation of the Historical Parts of the Divine Word. 1. Sentiments of Biblical Critics, and admissions of Expositors, on the typical nature of the Scripture History. 2. Necessity of making the system uniform. II. Just Ideas of the nature and uses of the Israelitish Dispensation necessary to the right apprehension of the Israelitish History. III. Examples of the light which results from the application of the Rule of Analogy between natural things and spiritual to the Scripture Histories: Instances selected; 1. The miraculous capture of Jericho; (Josh. vi.) 2. Jephthah and his vow; (Judges xi.) 3. The combat of David and Goliath; (1 Sam. xvii.) 4. The circumstances attending the Crucifixion of Jesus Christ. IV. Examples of the light which results from the

application of the Rule to the Ceremonial Precepts of the Divine Word: Instances selected; 1. The Sacrifices in general: 2. The prohibition of various kinds of meats: (Lev. xi.) 3. The Law of the Nazarite: (Numb. vi.) 4. Baptism and the Lord's Supper; which were instituted under the Christian Dispensation as an Epitome of the whole Ceremonial Law.

HAVING, in our last Lecture, endeavoured to shew what the truly Divine Style of Writing must necessarily be, and to evince that the Law of that Analogy which connects natural objects and ideas with such as are spiritual and divine, must afford the Rule for its interpretation; we inferred, that if the books which claim to be the Word of God can be decyphered by the application to them of this Rule, so as to yield, in every part, a coherent sense, worthy of a Divine Author; this will prove that they are composed in the Divine Style of Writing, and that they must have been given by a Plenary Divine Inspiration. The theorem which we meant to propose may perhaps he more distinctly stated thus: A Divine Composition must be written in a peculiar Divine Style: The Divine Style must follow the Law of that Analogy, which, as was before proved, connects natural objects and ideas with

such as are spiritual and divine; being that by which the outward universe was first brought into existence, and by which it is still kept in connexion with its Divine Source, and thus is preserved: Every writing which is composed with undeviating regularity according to the Law of this Analogy, is composed in the truly Divine Style: Consequently, every such writing is a Divine Composition. This then must be true of the books commonly named the Word of God, if, on applying to their interpretation the Law of Analogy, they are found to be written according to it.

This inference will not be weakened by the fact, that other compositions may have been framed, by persons well acquainted with the Analogy of which we are speaking, in which the same Law, to a great extent, has been observed for the knowledge of analogies in uninspired writers can never be so complete, as to govern the selection of every expression; whereas, in the divine afflatus of real inspiration, every expression, to the minutest particle,—to every jot and tittle*,-would flow in agreement with this Law: and this is the case in the books of the Divine Word. Uninspired writers might frame compositions, which, in their leading points, should contain a spiritual sense; but not such as should carry a spiritual sense in one un

*Matt. v. 18.