that they imparted their Theology and Prophefies to curious and inquifitive Men, and that these being handed down by Tradition, with fome Alterations and Corruptions,might give rife to the Predictions of the later Sybils, and to the common Expectations before mentioned. That one Prophely of Daniel before cited, concerning the rife and fall of the four Great Monarchies, is Foundation enough for all this; for speaking of the fourth, or Roman Monarchy, which should be strong as Iron, and break the rest in Pieces, he exprefly fays, that in thofe Days Dan. 2. 44. the God of Heaven should fet up a Kingdom that should never be deftroyed. And in the 9th Chap. 25th Ver. he foretels precifely the Time of Meffiah the Prince. This Prophefy was given out in a Heathen Country, and by a Man of the highest Authority and Credit in the Perfian Empire; and as it contained Matters of Curiofity and Importance, it must naturally be communicated and fpread by Means of inquifitive Men, thorough all Nations that had any Commerce and Intercourse with Perfia.

2dly, All wife and virtuous Men among the Heathens were defirous of thofe Blef

fings, which Chrift the Meffiah brought into the World, tho' they did not know the Hand that was to bring them; and in this respect he might properly be called the Defire of all Nations. It plainly appears, that the better Sort of Heathens were fenfible of the great Corruption of their Natures. They rack'd their Brains to find out how moral Evil, which is against Reason, should be at firft introduced among reasonable Creatures; and the Difficulty led fome of them into that abfurd Hypothefis of two opposite Principles or Gods, one of which was the Original of all Good, and the Other of all Evil. They complained of the Soul's Apoftacy from God and Virtue, which they called the Moulting of the Soul, and of its being enflaved to wicked Paffions and Appetites; they were apprehenfive of the Anger and Vengeance of the Deity for their Sins, and were defirous to appease him, if they cou'd, by any means do it. To this End they had Recourfe to Sacrifices, as the beft Way they could think of to render him propitious and reconcileable, by offering up the Life of Beafts, and fometimes of Men, by Way of Substitution for their own. They lookt upon this as the best Reparation they could make,

make, and therefore this was the highest Act of Pagan Worship thorough the then known World; and the fame has been found in the western Parts of the Globe lately discovered, who could have no Commerce with the Eaft.

But these were Expedients of doubtful Succefs, and there was no Affurance that they would avail to the Pardon of their Guilt. That the Soul was grown impure and odious in the Sight of God they plainly faw, and confeffed that it wanted Purgation, but how to do it they were utterly at a Lofs. St. Auguftin cites a Paffage to this Purpose out of Porphyrie, in which that Heathen Philosopher, in his Book de Regreffu, acknowledges, that he believed there was. fome Method for the Soul's Purgation, but he could not learn what it was.

This was the wretched Condition of the Heathen World; they were fenfible of their Unhappiness, and wished for a Remedy, but knew not where to find it. But God, out of his infinite Mercy, had provided a Remedy, which when the Fulness of Time was come, was to be brought into the World by the Meffiah, even God manifested in the Flesh; and such a Remedy as was adequate

to the Evils they complained of. For he was a Light to lighten the Gentiles, and brought Life and Immortality, with the only fure Way of obtaining it, to Light in the Gospel.

He came to restore fallen Mankind to the Favour of God, who for his Sake, and thorough his Mediation is ready to receive them as his Children by Adoption, Rom. 8. 17.and to make them Heirs of God, and joint. Heirs with Chrift.

He came to rescue them from the Slavery of their Lufts and Paffions, by the Grace of his holy Spirit, which alone can work that Purgation and Purification of the Soul, which the wifer Heathens were anxious to find out. If ye live after the Flesh ye shall die, but if ye thorough the Spirit mortify the Deeds of the Body, ye shall live; and they that are Chrift's have crucified the Flesh with the Affections and Lufts, are Secrets that could never have been found out by any Refinements of Reafon and Philofophy.

And which is the Sum of all, he came to expiate the Guilt of the whole World, by offering himfelf up as a Sacrifice upon the Cross, in Virtue whereof God will gra ciously pardon, and not only fo, but reward

with everlasting Life, all that believe and obey him. This was what those virtuous Heathens figh'd after, but could never tell by what Means it could be obtained. They would have given all their Volumes of Philofophy for that one Affurance in the 3d of St. John, 16th Verse. God fo loved the World that he gave his only begotten Son, that whofoever believeth on him Should not perish, but have everlasting Life.

But no fuch Comfort could be drawn from all their Sacrifices and Oblations, which at the best were but doubtful and fufpicious Means of Expiation, and left much Fear and Uncertainty upon their Consciences, both living and dying.

Find me a Hint of these fublime Truths, these Soul-reviving Comforts, in all the Theology of the Pagans; these were the Things they grievously wanted, They fought them as Silver, and fearched for them as for hid Treasure, but they groped in the Dark, till Chrift the Sun of Righteoufnefs arofe with healing in his Wings, till the Prophet of the Highest appeared, to give Knowledge of Salvation to his People, by the Remiffion of their Sins, thorough the tender Mercy of our God, whereby the Day Spring from

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