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the other; and at laft he was left with only one other, whom he perfuaded to fubmit with him to the Romans. Thus was he faved from the moft imminent deftruction; and he himself esteemed it, as it certainly was, a fingular instance of divine providence.

2

As Vefpafian and Titus feem to have been raised up and preferved for the completion of thefe prophecies, fo might Jofephus for the illuftration of their completion. For the particular paffages and tranfactions, by which we prove the completion of thefe prophecies, we derive not fo much from Chriftian writers, who might be fufpected of a defigu to parallel the events with the predictions, as from Heathen authors, and chiefly from Jofephus the Jewish hiftorian, who tho' very exact and minute in other relations, yet avoids as much as ever he can the mention of Chrift and the Chriftian religion.. He doth not fo much as once mention the name of false Chrifts, though he hath frequent occafion to fpeak largely of false prophets; fo cautious was he of touching upon any thing, that might lead him to the acknowledgment of the true Chrift. His filence here is as remarkable, as his copioufnefs upon other fubjects. It is indeed very providential, that a more particular detail, a more exact history is preferved of the deftruction of Jerufalem, and of all the circumftances relating to it, than of any other matter whatsoever tranfacted fo long ago: and it is an additional advantage to our caufe, that thefe accounts are tranfmitted to us by a Jew, and by a Jew who was himself an eye-witness to most of the things which he relates. As a general in the wars he must have had an exact knowledge of all tranfactions, and as a Jewish priest he would not relate them with any favor or partiality to the Chriftian cause. His hiftory (1) was approved by Vefpafian and Titus (who ordered it to be published) and by king Agrippa and many others, both Jews and Ronians, who were prefent in thofe wars. He had likewife many enemies, who would readily have convicted him of any falfification, if he had been guilty of any. He defigned nothing lefs, and yet as if he had de

(1) Jofephi Vita, Sect. 65. Contra Apion. Lib. 1, Sect. 9.

figned nothing more, his hiftory of the Jewish wars may ferve as a larger comment on our Saviour's prophecies: of the deftruction of Jerufalem. If any one would compare our Saviour's words with that writer's hiftory of the whole war, as (2) Eufebius very well obferves, he could not but admire and acknowledge our Saviour's prefcience and prediction to be wonderful above nature, and truly divine.

The predictions are the cleareft, as the calamities were the greatest which the world ever faw: and what hainous fin was it, that could bring down fuch heavy judgments on the Jewith church and nation? Can any other with half fo mnch probability be affigned, as what the fcripture affigns, their crucifying the Lord of glory? As St. Paul expreffeth it, (1 Thef. II. 15, 16.) They both killed the Lord Jefus, and their own prophets, and perfecuted the apostles, and fo filled up their fins, and wrath came upon them to the uttermoft. This is always objected as the moft capital fin of the nation: and upon reflection, we fhall find really fome correfpondence between their crime and their punishment. They put Jefus to death, when the nation was affembled to celebrate the paffover; and when the (3) nation was affembled too to celebrate the paffover, Titus fhut them up within the. walls of Jerufalem. The rejection of the true Meffiah was their crime; and the following of falfe Meffiahs to their deftruction was their punithment. They fold and bought Jefus as a flave; and they themselves were afterwards fold and bought as flaves at the lowest prices. They preferred a robber and murderer to Jefus, whom they crucified between two thieves; and they themselves (4) were afterwards infefted with bands of thieves and robbers. They put Jefus to death, left the Romans

(2) συγκρινας δε τις τας το σώτερος ήμων λέξεις ταις λοιπαις τε συγγραφέως isopiais rais wẸP TO WAITOS Woλus, πώς εκ αν αποθαυμάσειεν, θειαν ὡς αληθως και ὑπερφυώς παράδοξον την a poy work te mai apopenou te owinpos ἡμων ὁμολογησας. Quod fi quis fervatoris noftri verba cum iis comparet, quæ ab eodem fcriptore de univerfo bello commemorata funt, fieri non poteft quin admiretur præfcientiam ac

prædi&tionem fervatoris nofiri, eamque vere divinam et fupra modum ftupendam effe fateatur. Euleb. Ecclef. Hift. Lib. 3. Cap. 7.

(3) Jofeph. de Bell. Jud. Lib. 6. Cap. 9. Sect. 3. et 4. Eufeb. Hift. Lib. 3. Cap. 5.

(4) Jofeph. ibid. Lib. 2. Cap. 4, et 13. Lib. 3. Cap. 8. Lib. 4. Cap. 3. Lib. 7. Cap. 8, &c.

fhould

fhould come and take away their place and nation; and the Romans did come and take away their place and nation. They crucified Jefus before the walls of Jerufalem; and before the walls of Jerufalem they themfelves were crucified in fuch numbers, that it is (5) faid room was wanting for the croffes, and croffes for the bodies. I fhould think it hardly poffible for any man to lay thefe things together, and not conclude the Jews own imprecation to be remarkably fulfilled upon them, (Mat. XXVII. 25.) His blood be on us and on our children.

We Chriftians cannot indeed be guilty of the very fame offenfe in crucifying the Lord of glory: but it behoves us to confider, whether we may not be guilty in the fame kind, and by our fins and iniquities (Hebr. VI. 25.) crucify the Son of God afresh, and put him to an open Shame; and therefore whether being like them in their crime, we may not alfo refemble them in their punishment. They rejected the Meffiah, and we indeed have received him but have our lives been at all agreeable to our holy profeffion, or rather as we have had opportunities of knowing Chrift more, have we not obeyed. him less than other Chriftians, and (Hebr. X. 29.) troden under foot the Son of God, and counted the blood of the covenant wherewith we are fanctified an unholy thing, and done defpite unto the spirit of grace? The flagrant crimes of the Jews, and the principal fources of their calamities, in the opinion of (6) Jofephus, were their trampling upon all human laws, deriding divine things, and making a jeft of the oracles of the prophets as fo many dreams and fables: and how hath the fame fpirit of licentioufness and infidelity prevailed likewife among us! How have the laws and lawful authority been infulted with equal infolence and impunity? How have the holy fcriptures, thofe treasures of divine wifdom, not

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only been neglected, but defpifed, derided, and abused to the worft purpofes? How have the principal articles of our faith been denied, the prophecies and miracles of Mofes and the prophets of Chrift and his apoftles been ridiculed, and impiety and blafphemy not only been whispered in the ear, but proclaimed from the prefs? How hath all public worship and religion, and the adminiftration of the facraments been flighted and contemned, and the fabbath profaned by thofe chiefly who ought to fet a better example, to whom much is given, and of whom therefore much will be required? And if for their fins and provocations (Rom. XI. 21, 20.) God Spared not the natural branches, take heed left he alfo fpare not thee. Becaufe of unbelief they were broken off, and thou ftandeft by faith. Be not high-minded, bui fear. God bore long with the Jews; and hath he not bore long with us too? But he cut them off, when the measure of their iniquities was full; and let us beware left our measure be not also well-nigh full, and we be not growing ripe for excifion. What was faid of the church of Ephefus, is very applicable to us and our own cafe, (Rev. II. 5.) Remember therefore from whence thou art fallen, and repent, and do the first works; or elfe I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

XXII.

ST. PAUL'S PROPHECY OF THE MAN OF SIN,

S our bleffed Saviour hath cited and appealed to

As the booked Daniel, to likewife have his apoftles

drawn from the fame fountain. St. Paul's and St. John's predictions are in a manner the copies of Daniel's originals with fome improvements and additions. The fame times, the fame perfons, and the fame events are defcribed by St. Paul and St. John as well as by Daniel; and it might therefore with reason be expected, that there

fhould

THE

be fome fimilitude and resemblance in the princi-. tures and characters.

Paul hath left in writing, befides others, two most able prophecies, both relating to the fame fubject, e concerning the man of fin, the other concerning ftafy of the latter times, the former contained in the Epifile to the Theffalonians, and the latter in the iftle to Timothy. The prophecy The prophecy concerning the, fin, having been delivered firft in time, may fitly idered firft in order: and for the fuller manifeftathe truth and exactness of this prediction, it may er 1ft to investigate the genuin fenfe and meaning paffage; 2dly to fhow how it hath been mistaken ifapplied by fome famous commentators; and vindicate and establish what we conceive to be true and legitimate application.

the first place it is proper to investigate the gefe and meaning of the paffage; for a prophecy rightly understood, before it can be rightly apThe apoftle introduces the fubject thus, (2 Thef ) Now we beseech you, brethren, by the coming of 1 Jefus Chrift, and by our gathering together unto it ye be not foon Jhaken in mind, or be troubled, neibirit, nor by word, nor by letter, as from us, as that of Chrift is at hand. The prepofition, which is d by, ought rather to have been tranflated conas it fignifies (1) in other places of fcripture, and authors both Greek and Latin. Now we beseech thren, concerning the coming of our Lord Jefus nd our gathering together unto him. For he doth ech them by the coming of Chrift, but the comhrift is the subject of which he is treating; and elation to this fubject, that he defires them not turbed or affrighted, neither by revelation, nor ge, nor by letter, as from him, as if the day of coming was at hand. The phrafes of the com

is rendered Rom. IX. 27. yea‡ai èx ɛyxwges, de omnibus fcribere

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