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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 ocean, 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

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; bis coming was only a mere figment of their own brain : and if so, bow happened it, that this 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 tbing, 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

jection is, against the Old Testament being the word of God, because it consists so much of warlike histories and civil transactions. Here, say some, we have histories of their kings and rulers, their wars with neighbouring nations, and the changes that happened in their state and government: hut other nations used to keep histories of their public affairs, as well as they; why then should we think that these histories which the Jews kept are the word of God, more than those of other people? What has been said, shows the folly and vanity of such an objection. For hereby it appears, that the case of these histories is very different from that of all others. This history alone gives us an account of the first original of all things; and this alone deduces things down to us in a wonderful series from that original, giving air idea of the grand scheme of divine providence, as tending to its great end. And, together with the doctrines and prophecies contained in it, the same book gives a view of the whole series of the great events of divine providence, from the origin to the consummation of all things; exhibiting an excellent and glorious account of the wise and holy designs of the supreme governor in all. No common history has had such penmen. This history was all written by men who came with evident signs and testimonies of their being propbets of the most high God, immediately inspired.--And though histories, yet containing those great events of providence by which it appears how God has been carrying on the glorious work of redemption from age to age, they are no less full of divine instruction, and those things that show forth Christ, and bis glorious gospel, than the other parts of the holy scriptures.

To object against a book's being divine, merely because it is historical, is a poor fancy; as if that could not be the word of God which gives an account of what is past; or as though it were not reasonable to suppose, that God, in a reveJation he should give mankind, would give us any relation of the dispensations of his own providence. If so, it must be because his works are not worthy to be related : or because the scheme of his government, and the series of his dispensations towards his church, and the world he has made, is not worthy that any record should be kept of it.

The objection, that it is a common thing for nations and kingdoms to write histories and keep records of their wars, and the revolutions that come to pass in their territories, is so far from being a weighty objection against the historical part of scripture, as though it were not the word of God, that it is a strong argument in favour of it. For if the light of nature teaches all civilized nations to keep records of the events of their government and the series of their administrations, and to publish histories for the information of others, how much

more may we expect that God would give the world a record of the dispensations of his government, which doubtless is infinitely more worthy of an history- for our information ? If wise kings have taken care that there should be good histories written of the nations over which they have reigned, shall we think it incredible, that Jesus Christ should take care that his church, which is his nation, his peculiar people, should have in their hands a certain infallible history of their nation, and of bis government of them ?

If it had not been for the history of the Old Testament, how woefully should we have been left in the dark about many things wbich the church of God needs to know! How ignorant should we have been of God's dealings towards mankind, and towards his church, from the beginning! We should haye been wholly in the dark about the creation of the world, the fall of man, the first rise and continued progress of the dispensations of grace towards fallen mankind! We should have known nothing how God at first set up a church in the world, and how it was preserved; after what manner he governed it from the beginning; how the light of the gospel first began to dawn in the world; how it increased, and how things were preparing for the coming of Christ.

If we are Christians, we belong to that building of God that has been the subject of our discourse : but if it had not been for the history of the Old Testament, we should never have known what was the first occasion of God's going about this building, how the foundation of it was laid, and how it has gone on from the beginning. The times of the history of the Old Testament are mostly such as no other history includes; and therefore, if God had not taken care to give and preserve an account of these things for us, we should have been wholly without them.

Those that object against the authority of the Old Testa, ment history, may as well object against Moses' account of the creation; for, in the former, we have a history of a work no less important, viz. the work of redemption. Yea, this is a far greater and inore glorious work. If it be inquired which of the two works, that of creation, or that of providence, is greatest ? it must be answered, the work of providence; but the work of redemption is the greatest of the works of providence.-And let those who make this objection consider what part of the Old Testament history can be spared, without making a great breach in that thread or series of events by which this glorious work has been carried on.—This leads me to observe,

IV. That, from what has been said, we may see much of the wisdom of God in the composition of the scriptures of the Old Testament, i.e. in the parts of which it consists. Let us

briefly take a view of the several parts of it, and of the need there was of them.

It was necessary, for instance, that we should have some account of the creation of the world, of our first parents, and their primitive state; of the fall, of the old world, and its degeneracy; of the universal deluge, and the origin of na. tions after this destruction of mankind.

It seems necessary, moreover, that there should be some account of the succession of the church of God from the beginning. God suffered all the world to degenerate, and took one nation only to be his people, to preserve the true worship and religion till the Saviour of the world should come. In them the world was gradually prepared for that great light, and those wonderful things of which he was to be the author. Thus they were a typical nation, that in them God might shadow forth and teach, as under a vail, all the future glories of the gospel. It was therefore necessary that we should have some account of this; how it was first effected by the call of Abraham, and by their being bond-slaves in Egypt, and how they were brought to Canaan. It was necessary that we should have some account of the revelation which God made of himself to that people, in giving their law, in the appointment of their typical worship, wherein the gospel is vailed, and of the formation of their civil and ecclesiastical state.

It seems exceeding necessary that we should have some account of their being actually brought to Canaan, the country promised them, and where they always dwelt; that we should have a history of the successions of the church of Israel, and of those providences towards them, which were most considerable and fullest of gospel mystery; that we should have some account of the promised external glory of that nation under David and Solomon, and a very particular account of David, whose history is so full of the gospel, and in whom began the race of their kings; and that we should have some account of the building of the temple, which was also full of gospel mystery.

And it is a matter of great consequence, that we should have some account of Israel's dividing from Judah, and of the ten tribes' captivity and utter rejection, and therefore a brief history of them till that time ; that we should have an account of the succession of the kings of Juda, and of the church, till their captivity into Babylon; of their return from captivity, and resettlement in their own land, with the origin of the last state of the church before Christ came.

A little consideration will convince any one, that all these things were necessary, and that none of them could be spared ; and in the general, that it was necessary we should have a bistory of God's church till such times as are within the reacha

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