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before Christ. It is spoken of in the prophecy of Daniel, Dan. viii. 9, 25: xi. 31-38; and in the New Testament, Heb. xi. 36-38.

Antiochus intended not only to extirpate the Jewish religion, but, as far as in him lay, the very nation; and particularly laboured to the utmost to destroy all copies of the law. And considering how weak they were, in comparison with a king of such vast dominion, the providence of God appears very wonderful in defeating his design. Many times the Jews seemed to be on the very brink of ruin, just ready to be wholly swallowed up; and their enemies often thought themselves sure of obtaining their purpose. They once came against the people with a mighty army, with a design of killing all, except the women and children, and of selling these for slaves; and so confident were they of obtaining their purpose, and others of purchasing, that above a thousand merchants came with the army, with money in their hands, to buy the slaves that should be sold. But God wonderfully stirred up and assisted one Judas, and others his successors, called the Maccabees, who, with a small handful in comparison, vanquished their enemies time after time, and delivered their nation. This also was foretold by Daniel, xi. 32. Speaking of Antiochus's persecution, he says, "And such as do wickedly against the covenant, shall be corrupt by flatteries: but the people that do know their God, shall be strong and do exploits."

God afterwards brought this Antiochus to a fearful, miserable end, by a loathsome disease, under dreadful torments of body and horrors of .mind; which was foretold, (Dan. xi. 45,) in these words, "Yet he shall come to his end, and none shall. help him." After his death, there were attempts still to destroy the church; but God baffled them all.

XVII. The next thing is the destruction of the Grecian, and setting up of the Roman empire. This was the fourth revolution in this period. And though it was brought to pass more gradually than the setting up of the Grecian empire, yet it far exceeded that, and was much the greatest and largest temporal monarchy that ever was in the world; so that the Roman empire was commonly called all the world; as in Luke ii. 1. "And there went out a decree from Cæsar Augustus, that all the world should be taxed :" i. e. all the Roman empire. This empire is spoken of as much the strongest and greatest of any of the four: Dan. ii. 40. "And the fourth kingdom shall be strong as iron for as much as iron breaketh in pieces, and subdueth all things: and as iron that breaketh all these, shall it break in pieces, and bruise." Dan. vii. 7, 19, 23. The time when the Romans first conquered and subdued the land of Judea, was between sixty and seventy years before Christ. Soon after this, the Roman empire was established in

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its greatest extent; and the world continued subject to it henceforward till Christ came, and many hundred years after. The nations being thus united under one monarchy when Christ came, and when the apostles went forth to preach the gospel, greatly prepared the way for the spreading of the gospel, and the setting up of Christ's kingdom in the world. For the world being thus subject to one government, it opened a general communication, and so opportunity was given for the more swift propagation of the gospel. Thus we find it in the British dominions, the communication is quick from one part to another. There are innumerable difficulties in travelling through different nations, that are under different independent governments, which there are not in travelling through different parts of the same realm, or different dominions of the same prince. So the world being under one government, that of the Romans, facilitated the apostle's travelling.

XVIII. About the same time learning and philosophy were risen to their greatest height in the Heathen world. Almost all the famous philosophers among the Heathen were after the captivity into Babylon. Almost all the wise men of Greece and Rome flourished in this time. What these philosophers in general chiefly professed as their business, was to inquire, wherein man's chief happiness lay, and how to obtain it. They seemed earnestly to busy themselves in this inquiry, and wrote multitudes of books about it, many of which are still extant; but they were exceedingly divided, there having been reckoned several hundreds of different opinions which they had concerning it. Thus they wearied themselves in vain, wandering in the dark, not having the glorious gospel to guide them. God was pleased to suffer men to do the utmost that they could do with human wisdom, and to try the utmost extent of their own understandings in order to find out the way to happiness, before the true light came to enlighten the world. God suffered these great philosophers to try what they could do for six hundred years together; and then it proved by the events of so long a time that all they could do was in vain ; the world not becoming wiser, better, or happier under their instructions, but growing more and more foolish, wicked, and miserable. He suffered this, that it might be seen how far reason and philosophy could go in their highest ascent, that the necessity of a divine teacher might more convincingly appear. God was pleased to make foolish the wisdom of this world-to shew men the folly of their best wisdom-by the doctrines of his glorious gospel, which were above the reach of all their philosophy. See i Cor. i. 19–21.

After God had shewed the vanity of human learning, when set up in the room of the gospel, God was pleased to make it subservient to the purposes of Christ's kingdom, as a

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handmaid to divine revelation. Thereby the vanity of human wisdom was shown, and the necessity of the gospel appeared; and hereby a handmaid was prepared to the gospel. An instance of this we have in the apostle Paul, who was famed for his much learning, (Acts xxvi. 24,) being skilled in the learning not only of the Jews, but also of the philosophers. This he improved to subserve the gospel; as he did in disputing with the philosophers at Athens, Acts xvii. 22, &c. By his learning he knew how to accommodate himself in his discourses to learned men, having read their writings; and he cites their own poets. Dionysius, a philosopher, was converted by him, and was made a great instrument of promoting the gospel. And there were many others in that and the following ages, who were eminently useful by their human learning in promoting the interests of Christ's kingdom.

XIX. Just before Christ was born, the Roman empire was raised to its greatest height, and also settled in peace. About four and twenty years before Christ, Augustus Cæsar, the first Roman emperor, began to rule as emperor of the world. Till then the Roman empire had of a long time been a commonwealth under the government of the senate, but then it became an absolute monarchy. This personage, as he was the first, so he was the greatest of all the Roman emperors; he reigned in the greatest glory. Thus the power of the Heathen world, which was Satan's visible kingdom, was raised to its greatest height, after it had been strengthening itself more and more from the days of Solomon, which was about a thousand years. Now the heathen world was in its greatest glory for strength, wealth, and learning.

God did two things to prepare the way for Christ's coming, wherein he took a contrary method from that which human wisdom would have taken. He brought his own visible people very low, and made them weak; but the Heathen, his enemies, he exalted to the greatest height, for the more glorious triumph of the cross of Christ. With a small number in their greatest weakness, he conquered his enemies in their greatest glory. Thus Christ triumphed over principalities and powers

in his cross.

Augustus Cæsar had been for many years establishing his empire, and subduing his enemies, till the very year that Christ was born; when, all his enemies being subdued, his dominion over the world seemed to be gloriously settled. All was established in peace; in token whereof the Romans shut the temple of Janus, which was an established symbol among them of there being universal peace throughout the empire. And this universal peace, which was begun that very year in which Christ was born, lasted twelve years, even till the year that Christ disputed with the doctors in the temple.

Thus the world, after it had been, as it were, in a continual convulsion for so many hundred years together—like the four winds striving together on the tumultuous raging oeean, whence arose those four great monarchies-was now established in the greatest height of the fourth and last monarchy, and settled in quietness. Now all things are ready for the birth of Christ. This remarkable universal peace, after so many ages of tumult and war, was a fit prelude for ushering the glorious Prince of Peace into the world.

Thus I have gone through the first grand period of the whole space between the fall of man and the end of the world, viz. from the fall to the time of the incarnation of Christ; and have shown the truth of the first proposition, viz. That from the fall of man to the incarnation of Christ, God was doing those things which were preparatory to Christ's coming, and were forerunners of it.

PART VII.

Improvement of the First Period.

BEFORE I proceed to the next period, I would make some few remarks by way of improvement upon what has been said under this.

I. From what has been said, we may strongly argue, that Jesus of Nazareth is indeed the Son of God, and the Saviour of the world; and so that the Christian religion is the true religion, seeing that Christ is the very person so evidently pointed at, in all the great dispensations of divine providence from the very fall of man, and was so undoubtedly in so many instances foretold from age to age, and shadowed forth in a vast variety of types and figures. If we seriously consider the course of things from the beginning, and observe the motions of all the great wheels of providence, we shall discern that they all tend hither. They are all as so many lines, whose course, if it be observed and accurately followed, will be found to centre here. It is so very plain in many things, that it would argue stupidity to deny it. This person, sent from God, came into the world with his commission and authority, to do his work, and to declare his mind. The Governor of the world, in all his great works towards Jews and Gentiles, down to the time of Christ's birth, has declared

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it. It is a plain and evident truth, that he who was born at Bethlehem, who dwelt at Nazareth and Capernaum, and who was crucified without the gates of Jerusalem, must be the great Messiah. Blessed are all they that believe in and confess him, and miserable are all that deny him. This shows the unreasonableness of the Deists, who deny revealed religion; and of the Jews, who deny that this Jesus is the Messiah foretold and promised to their fathers.

Here should any object, That it may be, some cunning men contrived this history, and these prophecies, on purpose to prove that he is the Messiah. To such it may be replied, How could such a thing be contrived by cunning men to point to Jesus Christ, long before he ever was born? How could they know that any such person would be born? And how could their subtilty help them to foresee and point at an event that was to come to pass many ages afterwards? For no fact can be more evident, than that the Jews had those writings long before Christ was born; as they have them still in great veneration, in all their dispersions through the world. They would never have received such a contrivance from Christians, to prove Jesus to be the Messiah, whom they always denied ; and much less would they have been made to believe that they always had those books in their hands, if they had been an imposition.

II. What has been said affords a strong argument for the divine authority of the books of the Old Testament, from that admirable harmony there is in them, whereby they all point to the same thing. For we may see by what has been said, how all the parts of the Old Testament, though written by so many different penmen, and in ages so distant, harmonize one with another. All agree in one, and centre in the same event; which it was impossible for any one of them to know, but by divine revelation.

Now, if the Old Testament was not inspired by God, what account can be given of such an agreement? for if these books were written without any divine direction, then none of these penmen knew that there would come such a person as Jesus Christ into the world; his coming was only a mere figment of their own brain: and if so, how happened it, that his figment of theirs came to pass? How came a vain imagination of theirs, which they foretold without any manner of ground for their prediction, to be exactly fulfilled? and especially how did they all come to agree in it, all pointing exactly to the same thing though many of them lived so many hundred years distant one from another?-This admirable consent and agreement in a future event, is therefore a clear and certain evidence of the divine authority of those writings.

III. Hence we may learn how weak and ignorant the ob

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