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the Messiah in a primary sense. Indeed, if all the passages, which are quoted as prophecies in the New Testament, were mere accommodations, they would cease to be prophecies altogether. They would not be prophecies even in name. And though passages, which are prophetic in a secondary sense, are still prophecies, yet if all the prophecies relating to the Messiah predicted the coming of Christ in a mere mystical or secondary sense, we should not have that sure word of prophecy, which both our Saviour and his Apostles have taught us to expect.
Let us now recapitulate, and place in one point of view, the preceding inquiries into the prophecies relating to the Messiah. Many of these prophecies relate to him according to their literal and primary sense. From these prophecies, in conjunction with miracles, we can argue to the divine authority of Christ and his Apostles. Their authority being thus established, we can appeal to that authority, as evi. dence, that any passage of the Old Testament, liter. atly relating to some event under the Jewish dispensation, but quoted by them as a prophecy of some event under the Christian dispensation, is a prophecy of that event in a secondary sense. But as not all the passages of the Old Testament which literally relate to events under the Jewish dispensation, are in their application to events under the Christian dispensation applied in the same manner, we must endeavour to distinguish the cases, in which the Sacred Writers themselves intended to give examples of prophecy, from the cases, in which they meant only to quote for the purpose of similitude or illustration. In the former, we have examples of prophecy in a secondary sense : in the latter alone, we have exam. ples of accommodation.