The Practical Believer, Part 1 · Chapter 2
CHAP. II. That Jesus is the Christ, from Ancient Prophecies.
The Contents.
Among those Prophecies, which prove Jesus to be the Christ, First, Some prescribe the time of his coming. This they mark out by the nearness of such notable Occurrences, and Revolutions, as would fall under all Mens observation. And by fixing the very Year he should appear in. Accordingly there was a general expectation of him at that time. His coming not put off beyond the time appointed, for the sins of the People. An account, why the Jews, who read these clear Notes of the time in their own Prophets, are not convinced by them. Secondly, Others assign man▪ peculiar, and visible Notes, whereby he may be demonstratively pointed out from all other Men. As, 1. His being born of a Virgin. This in some sense spoken of a Virgin of that time, but principally of Messiah, and then only fully accomplished, when Jesus came. This cleared from exceptions. 2. His having the Spirit of Miracles, resting on him. 3. His Death, with the particular manner, and circumstances of it. And his returning to Life again. 4. His putting an end to the Jewish Sacrifices and Mosaick Covenant, and bringing in a New one, and a better, to supply its defects. 5. His erecting an Universal Empire, and appearing as a mighty King. This not a Secular, but Spiritual Kingdom. 6. His converting the Heathen World, from their Idol-worship. Jesus silenced the Oracles, and cast the impure Spirits out of their Temples. This an Argument for him, not only as accomplishing a Prediction, but also as 'tis plainly a Divine thing. The Prophecies of an Universal Probity, and Peace under Messiah, cleared up, by an account both of their meaning, and accomplishment. The fore-cited Prophecies understood of Messiah by the Ancient Jews, though denied by some later in hatred to our Jesus.
Question. HOW doth it appear, that Jesus, who was born of Mary, and suffered under Pontius Pilate, is the Christ?
Ans. First, From ancient Prophecies. Secondly, From undoubted Divine Testimonies other ways.
Quest. Doth this appear from ancient Prophecies?
Ans. Yes, and by these S. Paul endeavour'd to convince the Jews at Rome, persuading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, Act. 28. 23.
Quest. How do these Prophecies demonstrate him?
Ans. Two ways. 1. By prescribing the exact time of his coming. 2. By assigning many peculiar, and most visible Notes, whereby he may be demonstratively pointed out from all other Men.
Quest. How do they prefix the exact time for Messiah's coming?
Ans. By sundry notable, and publick turns and occurrences, which would be remarked by all, and in judging whereof they could not be mistaken.
Quest. I pray you name them.
Ans. 1. They say he shall come before the People of the Jews cease to be a Nation, and a Body Politick: which now they are ceased to be, having no Country, or Common-wealth, which they can call their own, but for above 1600 years, ever since the destruction of Jerusalem, living scatter'd, and dispersed in every Country and Kingdom. And this notable alteration, which all the World must observe, because thereby it lost a Nation that bore a great name, and, by using most appropriate and separate rites, made a peculiar Figure among them, is expresly set out by the Patriarch Jacob, as a sign to follow the coming of Messiah. The Scepter shall not depart from Judah, nor a Law-giver from between his feet, that is, the Nation of the Jews denominated from Judah, shall not cease to have Government among them as a Civil State, and the Benefit of their own Laws, till Shil… come, Gen. 49. 10.
Quest. What other notable sign do they give of this time?
Ans. Secondly, They say his coming shall be, whilst the second Temple is yet standing; which has been ruinated and demolished, ever since the City was destroyed by Titus Vespasian. The Lord whom you seek, the messenger of the covenant, shall suddenly come to his temple, saith God by Malachi, Mal. 3. 1. And of the second Temple, says he again by Haggai, I will shake all nations, and the desire of all Nations shall come, and fill this house with glory, that is, with the Glory of his Presence, Hag. 2. 7. This presence of Messiah in resorting to it, was that, which was to make the glory of this later house, greater than the glory of the former house, verse 9. It was much inferiour to it, in respect of the Magnificence of Building: Is it not in your eyes, who have seen the glory of the former house, says God, in comparison of it, as nothing? verse 3. And when the Priests, and Levites, and Fathers, that were ancient Men, and had seen the first house, saw the Foundation of it laid, whilst others, who had not seen the former, shouted for joy, they wept, remembring the disproportion, Ezra 3. 12. And under it Five noble priviledges, viz. the Ark of the Covenant, whence God gave *Exod. 25. 21, 22.Responses by audible Voices; the †Num. …7. 21.Urim and Thummim, that Oracle for the miraculous Instruction of the High-Priest, when he consulted God on any State-concern; the *Lev. 9. 23, 24.fire from heaven upon the altar, to consume the Sacrifice; the †1 King. 8. 11. & Ps. 80. 1.Schechinah, or Divine Presence in the Holy of Holies, by a visible Glory and appearance upon the *Lev. 16. 2.mercy-seat; and the Holy Ghost in the Spirit of Prophecy, which, though it did many under the former, inspired none under this House; as the Jewish Writers observe, were all withdrawn. But notwithstanding it …d the disadvantage in all these eminent respects, yet the presence of Messiah in it, was to give such a lustre to it, as in the Judgment of God himself would make it more Glorious.
Quest. Do they mention any other Sign, that visibly marks out this time?
Ans. Yes, Thirdly, That it shall be shortly before the destruction of the Temple, and of the City Jerusalem, and the utter desolation of the Jewish Nation. For so the Prophet Daniel declares, that at the end of a set number of weeks, Messiah shall be cut off, and then the people of the prince that shall come, that is, the Romans who should invade them, shall destroy the city, and the sanctuary, and the end thereof shall be with a flood, viz. of Romans over powering them, and unto the end of the war desolations are determined, that is, by that time this War ends, the desolation of the miserable Jews shall be consummated, Dan. 9. 26. Yea, to this he adds another most conspicuous sign, viz. that after Messiah was once come, the Sacrifices of the Law should all cease among them. Seventy weeks▪ says the Angel, are determined upon thy people, to anoint the most holy, and to finish the transgression, and to make an end of sins, that is, in the †Lev. 4. 3, 25, 29. & 5. 6. & Psal. 40. 6. in all which for sin-offering the Septuagint use foreign. & 2 Cor. 5. 21.usual Phrase of Scripture, and of the Jows, of sin-offerings or sacrifices for sins, which were to pass off when once Messiah, by the Sacrifice of himself, had fulfilled all that was typified by them, verse 24. And this has been most notoriously verified upon them. For by their Law, they were to have but one Altar, and were to *Deut. 12. 11, 13, 14.bring all their sacrifices from all places of the Land, to the temple in Jerusalem; and so were never to worship God with Sacrifice, when they were out of their own Nation. And accordingly, they have never sacrificed at all since they were driven out of their own Country, and both the Temple, and City were laid waste by Titus Vespasian, which happened within forty Years after the offering up of our Saviour Christ in his Crucifixion.
Quest. All these signs are so publick and conspicuous, as must needs force themselves upon all Mens observation. And being all near the time, they sufficiently direct Men when about to look for this Great Person. But are there no Predictions more punctual in point of Time still, and that prefix the exact Year of his coming?
Ans. Yes, the Prophet Daniel foretels the very Year, both of his Manifestation, and of his Death and Passion: that the former should happen 483. and the latter 486 Years after the issuing out of the Decree to rebuild, not the Temple, but the city and the walls of Jerusalem. Know therefore, and understand, saith the Angel, that from the going forth of the commandment to restore and build Jerusalem, unto Messiah the Prince, that is, to his manifestation, which begun at his Baptism, when he first drew Disciples after him, shall be seven weeks, and threescore and two weeks, in all sixty nine Weeks or Septenaries of Years, opposite to weeks of days mentioned Dan. 10. 2. which makes Four hundred eighty three Years, at the expiration whereof he should come among them, Dan. 9. 25. This punctually marks out the Year 484. for the Year of his manifestation. And then as for his Passion, that he says shall fall out in the week following, nay, in the middle of the week, that is about three Years and a half after, or in the fourth Year from the manifestation, which will be the Four hundred eighty seventh Year from the granting out the Decree to rebuild Jerusalem. And after the seven weeks, and the threescore and two weeks, that is the sixty nine weeks, are ended, and so the seventieth Week or Septenary of Years is begun, shall Messiah be cut off, verse 26. Yea, he shall be cut off in the middle of that Week. For he shall confirm the covenant with many for one week, that is in the seventieth Week, when he begun his Preaching, whereby many were converted; and in the midst of the week, he shall cause the sacrifice and oblation to cease, that is, put an end to all the Jewish Sacrifices, by the Sacrifice of himself, verse 27.
Quest. These Predictions are as express, and determinate in point of time, as can be spoken; but did the Manifestation, and Crucifixion of Jesus, fall out punctually according to this time?
Ans. Yes, as some *Lydiat Emend. temp. &c. An account of whose method, and reasons, may be seen in Dr. More's Expos. of Daniel's Visions, on Vis. 4. p. 1…0, &c.learned examiners of time do note, to a Year in both of them. For the command to rebuild Jerusalem, not only the temple, but the street and the wall, as the Prophet specifies it, verse 25. was in the twentieth year of A…taxerxes, as Nehemiah relates, Neh. 2. 1, 5, 6, 7, 8. There was a Decree, indeed, to rebuild the Temple, given before by *Ezra 1. 1, 2, 3.Cyrus, and another by †Ezra 6. 1, &c.Darius Hystaspis, and so again by *Ezra 7. 1, 8, 12, 13, &c.Artaxerxes Longimanus in the seventh Year of his Reign, as appears by the Book of Ezra. But that for rebuilding the city and wall, which the Prophet is careful to specifie here, was not, as Nehemiah expresly says, till the twentieth year of Artaxerxes. Which, after the likeliest, and best grounded *Lydiat Emend. temp. p. 69, &c. & Canon. Chron. p. 54, &c.computation, as I think, that begins his Reign in the second Year of the 77 Olympiad, fell out in the Year of the World according to †In Mr. Lydiat's Calculation of the Worlds Age, a point differently fixed by most Chonologers, whilst they agree in the other Calculations, the twentieth year from the second Ol. 77. is made A. M. 3553.Helvicus 3498. Now beginning with this Year, and reckoning 69 Weeks, or 483 Years, the time predicted to expire before Messiah's manifestation, the Year ensuing for him to appear in, makes the fourth Year of the 202 Olympiad, which is the Year of the World 3981. and the nineteenth Year of Tiberius. And this falls to be the thirtieth Year of Christ's Age, according to what I judge the *See Lydiat Emend. Temp. p. 134. & seq.fairest Account of his Birth (viz. that which fixes it in the third Year of the 195th. Olympiad, which fell upon the †According to the AEra Hispan. in Tom. Co…cil. though according to the common computation 'tis 45.41st. Year of Augustus, and the Year of the World 3952.) and is that very Year of his Life, wherein, after the manner of the Levites, who at *Num. 4. 3.thirty years old begun their Service, S. Luke says our Lord was †For Christ's Baptism in the 19. Tib. see Lydiat Emend. Temp. p. 168. & seq.Baptized, and begun his Preaching, Luke 3. 21, 23. And reckoning to the 487th. Year, the time prefixed for his Passion, it makes the third Year of the 203d. Olympiad, and the 22d. of Tiberius, the very Year, according to the seemingly *Lydiat, ib. p. 176. & seq. And of all these particulars more largely in his Recensio & Explicat. Argum. Lib. Emend. Temp.exactest calculation of times, of our Saviour's Crucifixion. So that the Apostles had the greatest reason to declare of Christ's coming, that it was when the fulness of time was come, Gal. 4. 4 thereby denoting, not only the most proper Season, but the exact Time and Year, which was predicted of him.
Quest. This is a wonderful exactness in prefixing the time of Messiah's coming, which being so punctually fulfilled in Jesus Christ, must needs conclude undeniably for him, unless some other pretender appeared in that Year to contest it with him. But since they were so particularly informed about the time, how came it, that as it drew on, the Jews were not daily looking for him?
Ans. They were all full of expectation, about the time our Saviour came. For at his Birth, Simeon was waiting for the consolation of Israel, Luke 2. 25. Anna also at the same time, when she saw him, spoke of him to all those, that looked for redemption in Jerusalem, verse 38. So full of expectation were the People in those days, that they were ready to give ear to every pretender, running after The…das, and Judas, as Gamaliel reports, Acts 5. 36, 37; and after several others, as is related by *Antiq. l. 20. …. 6, 7.Josephus. Nay, so near was their expectation, and so apt were they to fix that Character on some; that if a Man were extraordinary, and of great Name, though he did not pretend to be the Messiah, yet of themselves they were ready to surmise it of him. And† Luke 3. 15, 16. thus they did of * John the Baptist: for when he appeared to be an extraordinary Person, they sent Priests and Levites to him, to know whether he was the Christ: and he confessed, and denied not; but confessed, I am …ot the Christ, John 1. 19, 20. Nay, this expectation they did not keep as a secret among themselves, but boasted of it in all places where they lived, and filled the Greeks, and Romans with it. An opinion had then prevailed over all the East, grown up to be both old and constant, that God had decreed at that time to raise up one out of Judea, to the empire † Suet. in Vesp. c. 4.of the world; says Suetonius in the * Life of Vespasian. So that as the Holy Prophets had given them just reason, both Jews, and Gentiles were in full expectation of Messiah, and then it was that our Saviour Christ came. He was manifested ere the Scepter was departed, for in his days, and for some time after, the Jewish Nation were a Body Politick, and lived under a form of Government: and while the second Temple stood, for he daily conversed, and taught in it: and ere the City and Temple were destroyed, and thereby their Sacrifices all at an end, which was not till the destruction of Jerusalem, almost forty Years after he was Crucified. In summ, he was manifested exactly at the end of the sixty nine Weeks, in the 19th. of Tiberius, and suffered in the midst of the 70th. Week, which fell out in the 22d. of Tiberius, as the Prophet L'aniel had punctually fore told of him. And the days of Messiah falling so exactly upon him, and upon no other Person, 'tis undeniably clear that he is the Man.
Quest. But though God expresly promised to send Messiah at that prefix…d time, yet might he not put it off for the sins of the People, which rendred them utterly unworthy of so great a Blessing?
Ans. No, for those sins were fore-told at the same time, and yet his coming promised notwithstanding them. *Isa. …3. 1, 3.Isaiab represents the Men of Messiab's Age, as an Infidel and hard-hearted Generation, that would not believe his report, but hide their faces from him in the extremity of his affliction; *Jer. 31. 31, 32, 33.Jeremy, as having made void God's former covenant, and therefore needing a second to be introduced by him; †Mal. 4. 5, 6.Mal…hi, as having lost even natural affection between Parents and Children, which Elias must go before to restore among them; *Dan. 9. …6, 27.Daniel, as persevering under his appearance to sin on, and provoke God to that height, as would cause him shortly after to cut them off, and destroy both the City, and the Sanctuary, by a most just and terrible judgment. Nay, so far were the sins of the People, from being an hindrance to his coming in the sight of God, that, as the Prophets plainly declare, they were to be the cause and reason of it. The coming, or anointing of the most holy, says Daniel, is to make an end of sins or sin-offerings, and make reconciliation for iniquity, Dan. 9. 24. to offer up his soul an offering for sin, to bear the iniquity of us all, to be wounded for our transgressions, and bruised for our iniquities, that through his stripes we may be healed, says Isaiah 53. 5, 6, 8, 10. His coming was to be for the expiation of sin, to open a fountain to the house of David, and the inhabitants of Jerusalem, for sin, and for uncleanness, Zech. 13. 1. And coming thus to expiate, and cure sin; there is no more reason to stay him beyond the time, because sin grows strong, than, in the increase of a Disease, to delay the use of Remedies, or stop the coming of the Physician.
Quest. But doth not God say, when he speaks of building up, or exalting any …ation, if they do evil in his sight, he will repent of the good, wherewith he said he would benefit them, Jer. 18. 9, 10.
Ans. Yes, and so he doth in all those Promises, which he makes upon Mens supposed virtues, and on condition of their good carriage. But the Promise of Messiah was absolute, and intended, as appears, on no such prospect. For God declared he should come among a People full of sin, and instead of being de…erred by their wickedness, should be sent because of it, to atone and heal it. Besides, if only the Fathers sins had stopped his coming, their Posterities Repentance would have removed that impediment, and have brought him down; which they see for above this 1600 Years, it has not done.
Quest. I see the ancient Prophecies declare Jesus to be the Christ, by prefixing the exact time of his coming: wherein they are so particular, and punctual, as might suffice in a History of things already passed. But I pray before you leave this point, of the exactness of time, how can the Jews, who believe all these Prophecies, shut their Eyes against them?
Ans. The elder Jews, who lived before Christ, did see them, as appears from their general expectation of him about that time, and from what the learned *De Verit. l. 5. c. 14.Grotius relates of Rabbi Nehumias, who living fifty Years before Jesus Christ came, declared, that within fifty Years Messiah must come, because in that time Daniel's Weeks prefixt for him were to determine. But as for the later Jews, who lived since our Saviour, they turn by all of them by one rule, whereby at their pleasure they may turn by any thing, that is, by not medling at all with them, nor suffering any to interpret, or collect the time of his coming from them. This is the meaning of that severe Anathema, which *Vid. Episcop. Instit. l. 3. c. 5.some have noted from the Thalmud, Let his puft up Bones burst, that shall meddle in computing the periods of times. And accordingly the rule of the great Maimonides, their second Moses, concerning the days of Messiah, is, to believe surely that he will come, and if he prove slow, still to expect him, and never to fix him any time, or so to explain any Texts of Scripture, as to infer the time of his appearance from them.
Quest. That, indeed, is a clear reason; for the plainest words can never convince those, that will not read, or understand them. But besides that the ancient Prophecies prove Jesus to be Christ, by prescribing the exact time of his coming, you said also, that they demonstrate it further, by assigning many peculiar, and most visible notes, whereby he may be demonstratively pointed out from all other Men. What are those peculiar, and notable marks, whereby they so effectually describe him?
Ans. They are certain eminent, and most observable things, belonging to him, or to be performed by him, which, as they were most visible in him, so were peculiarly his, and never found in any other Man.
Quest. What things are those, which were so notable in him, and peculiarly belonging to him?
Ans. Not only that he should be born of the lineage of David, Isaiah 11. 1, 10. and in the city Bethlehem, Mic. 5. 2. which, especially in conjunction with the exact time before-described, are very discovering circumstances, to the time when, adding the very Family, and Place where he should be born, that all might know the very Town, and Kindred, amongst whom in that Year they were to seek for him. But more particularly, that he should be set off by these signs following.
Quest. What are they?
Ans. First, That he should be born of a Virgin, which was a thing never known before, or since, and so was sure to point him out demonstratively from all other Men. Behold, a virgin shall conceive, and bear a son, saith God by the Prophet Isaiah, and shall call his name Immanuel, Isaiah 7. 14.
Quest. But the word, which is there rendred Virgin, say the Jews, may signifie only a young Woman, denoting her Age, not Condition: and then this having in it nothing peculiar, can be no proof to him?
Ans. It doth not appear that it signifies any thing else in Scripture, but a Virgin, the *Prov. 30. 18, 19.place alledg'd for a laxer sense, well admitting that interpretation. But if it did, it must needs signifie a Virgin, that is, one that has not known man, in this place. For not only the Septuagint, that were all Jews, and lived long before our Saviour, translate it Virgin: but this conception is here given for a sign, or a miraculous thing; which would be none at all, were it spoken only of a young Woman; especially among the Jews, *Vid Seld. …x. Heb. l. 2. c. 3.whose custom it was most early to contract their Daughters, and Marry them, as soon as their Age would suffer them. When Achaz refused to tempt the Lord in asking a sign, the Lord himself, says Isaiah, shall give you a sign. Behold! a virgin shall conceive, &c. verse 12, 14.
Quest. This shews it was spoken of some Virgin. But yet may it not be understood, as the Jews say, of some one, that only was a Virgin at the time of the Prophet's speaking, who before she could lose her Virginity, conceive a Son, and the Child come to any understanding, God would work the deliverance which they desired of him, as the Prophet declares, verse 16.
Ans. There is cause to think it was spoken of some such Person, who was present before the Prophet, and pointed out by him, at the time of this Prediction. For in the Original, it is not Behold a Virgin, but that Virgin shall conceive, as if he had particularly marked out the Person to them. And before the child to be born of her, shall know how to refuse the evil, and chuse the good, the land that thou abhorrest, saith he, shall be forsaken of both her kings, that is, of *Verse 1.Rezin king of Syria, and Pekah king of Israel, who at that time were their invaders. And this accordingly came to pass. For in the twentieth Year from the beginning of Jotham's Reign, whereof sixteen were elapsed before Achaz came to succeed him, and which therefore must fall within two, or three whole Years at most from the time of this Prediction, in which space, the Child but then conceiv'd could not be grown up to Years of understanding, Tiglath-Pileser, king of Assyria, slew Rezin, and Hoshea slew Pekah, as we read 2 Kings 15. 30, 32, 33. & 16. 9. But although, as I say, this Prophecy had some respect to a Virgin of that time, yet did it look beyond her to a Virgin, that remaining such, should conceive Messiah, and was never fulfilled till he came.
Quest. How doth it appear, that it was not fulfilled in the Virgin pointed out at that time?
Ans. Because the most noted things in that Prophecy, were left unaccomplished then, particularly these following:
First, The conceiving of this Virgin, is made a miraculous conception, and is given to the House of Judah for a sign, as I noted, verse 11, 12, 14. And this must be meant of her conceiving, remaining still a Virgin. For, for one that is now a Virgin, to Marry, and after that conceive, is no miraculous, nor strange thing.
Secondly, The Child Immanuel, to be born of this Virgin, was to be Master of the Land of Judah, which the Prophet therefore calls thy land, O Immanuel! Isaiah 8. 8. And this was not fulfilled in the Virgins Child of that time. That Child the Jews make to be Achaz's Son, viz. Hezekiah, who was afterwards King of Judah. But he was born several Years before this Prophecy, which cannot therefore speak of conceiving him. For the Prophet is expresly said to come with this Message to king Achaz, verse 1, 3. a clear evidence of its falling some time in his Reign. Now he reigned sixteen years in Jerusalem, 2 Kings 16. 2. and then left Hezekiah his Son to succeed him. And Hezekiah, says the Scripture, was twenty five years old, when he began to reign, 2 Kings 18. 2. So that he must needs have been eight or nine Years old, when his Father Achaz ascended to the Throne. The Child here promised then, could not be Hezekiah, who was afterwards King; but very probably was the Prophets own Son, who lived and died a private Man: so that this part, of being Master of the Land of Judah, could not be fulfilled in him.
Quest. Had the Prophet a Son born to him presently after that time?
Ans. Yes, and that, 'tis like, by a Virgin, whom, at the time of his Prediction, he either had espoused, or designed to espouse to himself. I went in unto the Prophetess, saith he, proceeding on still in the same Prediction, and she conceived, and bare a son, Isaiah 8. 3.
Quest. But how doth this Son appear to be the same Immanuel, that was promised to be born of a Virgin? Chap. 7.
Ans. First, Because he has the same Name. By which I do not mean, that he was noted by the same word, but by one that implies what the other expressed, and signifies the same with it, which is the same Name in Scripture account. For the Virgins son, chap. 7. was to be called Immanuel, that is, God with us, to note God's Favour and Presence, verse 14. And the Prophet is ordered to call his Son Maher-shalal-hash-baz, that is▪ one born to speed on the spoil, and hasten the prey, chap. 8. 3. And this, though a different word, has the same virtue and effect with the other. For when a People are in any distress by Invaders, as the Jews were at the †Chap. 7. 1.time of this Promise, the effect of God's Favour and Presence, is to give them Conquest, and Spoil over their Enemies.▪ And this answering the virtue and effect of a Name, is called the having that Name in Scripture. Thus it is frequently in the Holy Prophets, as in aIsa. 1. 26. & 62. 4.Isaiah, bJer. 3. 17.Jeremy, cEzek. 48. 35.Ezekiel, dZec. 8. 3.Zechary. And thus Christ's being called Immanuel, that is, God with us, was fulfilled, saith S. Matthew, when he was called Jesus, that is a Saviour, because God's Kindness and Presence, is most eminently shown and brought to effect, in the Salvation and Deliverance of his Servants, Matth. 1. 21, 22, 23.
Secondly, Because the Prophets Son was made a sign for the same thing, viz. the deliverance of the Jews from these two invading Princes, in less time, than would suffice him to attain to any understanding. Before the Virgins child, says the Prophet, chap. 7. shall know to refuse the evil, and chuse the good, that is, before he can attain to distinguish between good and bad, the land that thou abhorrest, viz. the Land of †Verse 1.Syria and Israel, now become hateful to the Jews for these their inrodes, shall be forsaken or deprived of both her kings, verse 16. And before the Prophets child, says the relation, chap. 8. shall have knowledge to cry my Father, and my Mother, the riches of Damascus the metropolis of Syria, and the spoil of Samaria the *Chap. 7. 8, 9.capital place of the King of Israel, shall be taken away before the king of Assyria, verse 4. In both which places, there is an evident promise of the same thing, viz. the destruction of these two Kings, and that within the same space of time, viz. before the Child then promised could attain to the Age of any understanding. So that the Virgins Child referred to in the Prophets time, was most probably the Prophets own Son. And he not being of Royal Race, but living and dying, as I said, a private Person, 'tis plain this part of the Prophecy, viz. the childs being master of the land of Judah, could not be fulfilled in him.
Quest. Have you any more things to instance in, which shew this Prophecy was not fulfilled in the Virgins Child of that time?
Ans. Yes, Thirdly, Because the Virgins Child in that promise is adorned with the glorious Titles, and plain Characters of Messiah. For in further pursuit of God's Promise in this Child, and the deliverance by him, in the ninth Chapter the Prophet cries out triumphantly, Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder: and his Name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government, and peace, there shall be no end, upon the throne of David, and upon his kingdom, to order, and to establish it, with judgment and with justice, from henceforth even for ever, verse 6, 7. Now this Person, whose Title and Character is Wonderful, The mighty God, The everlasting Father, The Prince of Peace, and whose government on the throne of David was to be perpetually increasing, is plainly no other but Messiah. And he being the Person promised by Isaiah, to be born of a Virgin, that Prophecy, however answered in some parts before, could never be fulfilled and accomplished, but in him.
Quest. But you said before, it had respect to the Virgins Son of that time, and was in part effected then. And if it must still be meant of Christ, and made good in him again some hundreds of Years after, this makes the same words to be designed for several meanings, yea, such as must be verified at far distant times, which seems a strange thing?
Ans. This is most usual in the Scriptures, and especially in Prophecies, which are often spoken of one Person next in view and near at hand, in whom they are fulfilled in part; but of another further off, who, though he lies hid till he is shown by the event, is yet the Person chiefly meant, whereof the other was only a Figure or Type, and in whom they are fully to be accomplished. Thus God's Promise to David, 2 Sam. 7. 12, &c. Of setting up his seed for ever after him, and saying, I will be his Father, and he shall be my Son, though it were spoken immediately, and in part of Solomon, as is most apparent, yet was chiefly intended, and fully made good in †Heb. 1. 5.Christ. And the words of David, about God's not leaving his soul in hell, &c. Psal. 16. 8, 9, 10. though seemingly spoken, and in part verified of his own Person, were yet meant, and fully accomplished in Christ's Resurrection, whereto S. Peter applies them, Act. 2. 29, &c. And so when God said unto him, Thou art my son, and I will give thee the Heathen, Psal. 2. 7, 8. which had its full effect in Christ, according to S. Paul's interpretation, Act. 13. 33. And the same S. Matthew assures us of the Virgins Son, which though it might have some regard to a Child of that time, yet was then only fulfilled, when Christ came, Matth. 1. 21, 22, 23.
Quest. But if this Virgins bearing a Son, be meant of Christ, How could it be given to Achaz, and the House of Judah, for a sign, since he was then afar off, and not to come till long after that Generation?
Ans. Because it was meant of another too, who was to be conceived at that very time, and would prove a sign to them. And as this inferiour accomplishment, would be a sign of this answerable Deliverance in that Age: so would the miraculous Birth of Christ, when it should more eminently fulfil this Prophecy, be a much more illustrious sign, of an incomparably greater, to their Successors. And this also answers the end of its being given here for a sign, which is not limited to any Person, or Time, but indefinite, to the House of David. Hear, says the Prophet, not O! Ahaz, but O! house of David, &c. verse 13, 14. Besides, in Ahaz's time, the Faith of Christ's being born of a Virgin whilst only promised, would give it the virtue of a sign, as well as the sight of it when performed. The end of it was to assure them, that the Kings of Syria, and Israel, should not prevail against them, verse 4, 7, 9, 10. And this, if they believed it, 'twas apt to do, as an argument from God's intending for them a greater kindness, to his readiness in performing a less: for sending Messiah to be born of a Virgin, and to be God with us, must argue a greater power and kindness, than would suffice to work this deliverance from these invading Princes. And after all, it is not unusual in the Scriptures, to beget Faith and confidence, by such signs, as are remote and far off, as God did to Moses, Exod. 3. 12. and to Hezekiah and the Jews, Isaiah 37. 30.
Quest. By this I perceive this Prophecy, of a Virgin bearing a Son, was intended of Messiah. But was it fulfilled in Jesus when he came?
Ans. Yes, most miraculously. For his Mother that bare him, was a pure Virgin, as appeared both from her own account, and Joseph's her reputed Husband, both Persons of known Integrity, and unquestionable Credit. And when after her espousal, Joseph doubted of her Chastity, because she was found with Child before their coming together, an Angel is dispatched from Heaven to clear her Honour, and to assure him, that what was conceived in her, was not any Humane Production, but of the Holy Ghost, Matth. 1. 18, 19, 20. The Holy Ghost, as another Angel explained it to her self, coming upon her, and the power of the Highest overshadowing her, when she objected the impossibility of her being a Mother, because she was a pure maid, Luke 1. 34, 35. All which was so unquestionable, and notoriously made out to the Apostles, and Primitive Christians, their greatest Enemies finding no pretence to cavil, and start doubts upon it, that they universally and firmly believed it, and thought it a point of so great account, as to deserve a place, and make one Article, in that short Summary and Abridgment of Christian Faith, called the Apostles Creed. For in that, one thing we profess to believe concerning Jesus is, That being conceived by the Holy Ghost, he was born of the Virgin Mary.
Quest. No wonder it found a place there, for it is a sign, not more strange than convincing, being of it self alone sufficient to prove Jesus to be the Christ, since in this he has no Competitors, the like, I think, being never known, or pretended of any other Man. But besides this, are there not other notable things set down by the Prophets, as belonging to him, which may serve still further to discover him?
Ans. Yes, Secondly, That an extraordinary Spirit, not only of Wisdom and Goodness, but also of Might or miraculous Power, should not only descend now and then by fits, but make a settled abode, and rest upon him. Concerning the branch, that shall grow out of the root of Jesse, says the Prophet, the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of the fear of the Lord, Isaiah 11. 1, 2. And when once the former Prophecies had pointed out the exact Year, and place of his appearing, this sign of it self had been enough to discover him. For being thus extraordinary, not only for Wisdom and Piety, but also for Might and miraculous Power, when any would survey all the Men in Bethlehem in search of Messiah at the prefixed time, he infinitely, above all others, must needs draw all Mens Eyes to him.
Quest. Are there any more things still belonging to him, which confirm the same?
Ans. Yes, Thirdly, That he should be cut off as a Malefactor by corrupt Judgment, noting the main circumstances both previous and concomitant, and the particular, and then unusual manner of his punishment. And that after his Death, he should return from the Grave, and appear alive again. All this the Psalmist, and the Holy Prophets, plainly foretel of him. When we shall see him, says Isaiah, it will be without form, or comeliness: he is despised, and rejected of men, Isaiah 53. 2, 3. He is to be betrayed, and sold to his Adversaries for thirty pieces of silver, Zach. 11. 12. And when he is in their Hands, he shall be judged as a prisoner, Isaiah 53. 8. his back shall be scourged, and his face shall be spit on, Isaiah 50. 6. He shall be tried and condemned, and cut off out of the land of the living, Isa. 53. 8. And as for the manner of his Death, that shall be by the piercing of his hands and feet, and keeping his Body between them so at stretch, saith the Psalmist, that they may tell all his bones; a plain description of a Death on the Cross, which being a Roman punishment, and brought in among the Jews by their Conquest, must needs be unknown in David's Age, and so more observable, to be foretold by him so many hundred Years before, in describing the sufferings of Messiah. Besides, under this Execution, they relate the very words, wherein he should express the bitterness of his Sorrows, and wherein the starers on would vent their cruel Scoffs, and how they should seek to sharpen his Pains by a draught of *Ps. 69. 21.vinegar, and pierce or thrust him through, as †Zech. 12. 10.Zechary declared in a Text, which the old Rabbins applied to Christ, and when he was Dead, share his garment by casting Lots for it. They pierced my hands and my feet, I may tell all my bones, they part my garments among them, and cast lots upon my vesture: My God, my God, why hast thou forsaken me? Whilst they stare upon me, and laugh me to scorn, saying, He trusted in God that he would deliver him, let him deliver him if he delight in him, says the Psalmist, Psalm 22. 1, 7, 8, 16, 17, 18. Which Psalm, and these passages of it, according to the Letter, never fully verified in the Story of David, after the Jews of old, the New Testament applies to Christ, Matth. 27. 35, 43, 46. & John 19. 24. These places evidently foretel the method of his Death and Humiliation. And then after Death, the same Prophets as evidently foretel, that he should not lie to *Ps. 16. 10.see corruption, but return from the grave, to a long, happy, and successful Life. When he shall make his Soul an offering for Sin, he shall prolong his days; so that after his dying as a Sacrifice, he was to be a live Man. Nay, the pleasure of the Lord shall prosper in his hand. He shall see of the travel of his soul, and shall be satisfied; so that he was also to be an active, undertaking, and successful Man, verse 10. yea, I will divide him a portion with the great, and he shall divide the spoil with the strong; that is, be most Wealthy, Potent, and Victorious amongst Men, verse 12. All which long, active, and happy Life, was to be bestowed on him, not only after his Death, but as a recompence and reward of it. He shall divide the spoil with the strong, because he hath poured out his soul unto death, and was numbered with the transgressors, that is, was condemned and executed in the herd of Malefactors, verse 12.
Quest. I see all this was plainly prophesied of Messiah, and was it fully made good in Jesus Christ?
Ans. Yes, For he appeared in a poor and despicable condition, as a *Matth. 13. 55. Mar. 6. 3.carpenter's son. He was sold by his own Servant †Matth. 26. 15.for thirty pieces of silver, which did the Traytor no good, but by an over-ruling Providence was cast to the Potter, or to *Mat. 27. 7.buy the Potters Field for a Burying place, as Zechary had foretold. He was put in Bonds as a Prisoner, and led about before †Luk. 22. & chap. 23.the highpriest, Herod, and the Roman Governour. They *Jo. 19. 1.scourged him, and †Matth. 26. 67.spit upon him, they condemned and cut him off, according to the word of Isaiah, not only as a Malefactor, but also in company with them, executing him † between two thieves, as the Evangelists * Mar. 15. 27, 28.relate of him. And as for the manner of his Death, though Crucifixion was no Jewish, but a Roman Punishment, and after the High Priest had pronounced him guilty of *Matth. 26. 65.Blasphemy, by the constitution of the Jews and the †Lev. 24. 16.Law of Moses, he should have been stoned: yet by the special ordering of God, he suffered by the piercing of his hands and feet, and hanging so at stretch upon the Tree, that his bones might be numbered, according▪ to the words of David. In his extremities, though the custom of the Nation was to offer stupefactives, as Wine and Myrrh, to benum the Sense, and ease the pains of dying Persons; yet to verifie the saying of the Psalmist, they brought him *John 19. 28, 29. & Matth 27. 34, 48.Vinegar, to whet and sharpen his. The chief Priests, with the Scribes and Elders, most inhumanly staring on him, said with cruel scorn, He †Matth. 27. 41, 43.trusted in God, let him deliver him now if he will have him, the very words, which the Holy Psalmist had so long before set down for them: and he himself cried out, *Matth. 27. 46.My God, my God, why hast thou forsaken me? The very words again, which that Holy Prophet spoke for him in his extremity. As he hung upon the Cross, a Soldier †John 19. 34.pierced his side, and thrust him through, to fulfil the words of Zechary. And when they saw he had expired, the four Soldiers that stood by, and were to share his Cloathes, would not divide his seamless coat, but *John 19. 23, 24.cast lots for it, according to the Prediction of the Psalmist. Amidst all which strange congruities, he had one other qualifying circumstance, which the Prophet Isaiah remarks, viz. to make his grave, as with the wicked, by dying for a pretended crime, so with the rich in his death, Isaiah 53. 9 which was verified, by his being wrapt in fine linen, and Entombed, as by his care, so in †Matth. 27. 60.Joseph of Arimathea's own Sepulchre, who was a *Matth. 27. 57.rich man, and an †Mark 15. 43.honourable counsellor. And then as for his return to life again, to be an undertaking, successful, and most potent, happy Person: that has been most notoriously, and eminently made good, in our Blessed Saviour's Resurrection, and in the unparalleled success of his Religion in all places since that time. And this again, especially his Resurrection, is another note, which as it fits Jesus to be the Messiah, so beyond dispute excludes all other Men. For though Theudas, and Judas, as Gamaliel *Act. 5. 36, 37.observed, and other false Christs, in just reward of their Impostures, have been condemned and slain; yet was never any of them seen to return to life again, to carry on their pretences, and to prosper and thrive in them.
Quest. Have you any other notable, and appropriating marks to add from them, to these already given?
Ans. Yes, Fourthly, That he should put an end to the Jewish Sacrifices, and to the Covenant brought in by Moses, by reason of its imperfection; and instead thereof, make a new, and more Gracious and Perfect Covenant, between God and Men. And this being a most publick change, and abolishing an Institution most peculiarly distinguished, and universally eyed and taken notice of among Men, it must needs be a convincing sign, and such, as all might easily see, and observe when it came. When Messiah comes, saith the Prophet Daniel, he shall make an end of sin-offerings, and cause the Mosaical Sacrifices and Oblations to cease, Dan. 9. 24 27. Behold! the days come, saith the Lord, by Jeremiah, that I will make a new covenant with the house of Israel, and Judah, Jer. 31. 31. Which days are plainly the days of Messiah, noted verse 22. who was to be the Messenger or Angel of the Covenant, answerable to the Angel of God's Presence among the Jews, by whose *Exod. 23. 20, 21. Gal. 3. 19.ministry he established the Mosaick Covenant, as Malachy foretold, Mal. 3. 1. And this Covenant was to offer more large Indulgence, and richer Overtures of Grace, which would make it a Message of Joy, as †Zech 9. 9.Zechary; a publication of Peace, and Salvation, a bringing glad tidings of good, a binding up of broken hearts, and proclaiming liberty to the Captives, and preaching the acceptable year of the Lord, as *Is. 52. 7. & 61. 1, 2.Isaiah: it was to forgive iniquity, as †Jer. 31. 34.Jeremy; making reconciliation for it, as *Dan. 9. 24Daniel; opening a fountain to wash away sin and uncleanness, as †Zech. 13. 1.Zechary says.
Quest. And did Jesus fulfil all this?
Ans. Yes, he hath taken off the yoke of Moses, and abolished all its Ordinances, nailing them unto his Cross, Col. 2. 14. He hath fulfilled all former, and superseded all later Sacrifices, by once offering that one Sacrifice of himself, Heb. 9. 25, 26. He hath brought in a new Covenant, the Laws whereof have more root in our own Reason, called their being *Jer. 31. 33. & Heb. 8. 10.writ in our hearts and minds; which makes them the easier to be remembred, as Moses is brought in saying †Mr. Smith of a Legal Right. ch. 2. o…t of Breshith Rabba.the Laws of Messiah should be, according to an old Tradition of the Rabbies: and the Mercy whereof extends to the forgiveness of more sins, as the Prophets foretold, than could be hoped for by the Law of Moses. For Murder, or Adultery, under that Law, God admitted of no Sacrifice to bear any persons iniquity, as may be seen in *Lev. 20. 10.Leviticus, and as David declares in Uriah's case, Psal. 51. 16. Nor for Idolatry, Deut. 17. 2, 3, &c. nor for giving their seed to Moloch, nor for seeking after Wizards, nor for cursing Parents, nor for Incest, or▪ Sodomy, or Bestiality, all which were Surely to be put to death according to God's Ordinance, Lev. 20. 2, 6, 9, 11, 12, 13, 15, 16. Nor in general, for any presumptuous offence, the iniquity whereof, as the Law says, was not to be laid upon any Sacrifice, but to rest upon themselves, and they to be utterly cut off, Num. 15. 30, 31. and die without mercy, Heb. 10. 28. Nay, under it a curse was pronounced, not only to those, who were guilty of some certain offences, but, what was more hard to be avoided, to all, who continued not in all points written in the Law, to do them, Deut. 27. 26. & Gal. 3. 10. But for all these sins, unpardonable by the Mosaick Covenant, our Saviour, who, according to the Holy Prophets, was to bring in a fuller Pardon and Oblivion of sins, than before was offered, doth proclaim Pardon, on Mens true Repentance, by his New Covenant. By it, as S. Paul declares, all that believe, are justified from all things from which they could not be justified by the law of Moses, Act. 13. 38, 39.
Quest. Was he to do any more things besides this?
Ans. Yes, Fifthly, To found a kingdom, and appear as a mighty Prince. The Government, says Isaiah, shall be upon his shoulder, and it shall increase without end upon the throne of David, and upon his kingdom, to order, and establish it, with justice and judgment, for ever, Isaiah 9. 6, 7. And this Principality, they say, shall be, not over the Jewish Nation alone, to whom the Church of God had been confined aforetime: but over the Gentiles too, who should all come in, and submit to him. The root of Jesse, which shall stand for an Ensign of the People, shall set up an Ensign for the Nations, and unto it shall the †Mal. 1. 11.Gentiles seek, Isa. 11. 10, 12. My servant shall bring forth judgment to the Gentiles, I will give him for a covenant of the People, for a light of the Gentiles, for salvation to the ends of the earth, Isaiah 42. 1, 6. & 49. 6. To him whom man despiseth, Kings shall see and arise, Princes also shall worship. I will lift up my hand to the Gentiles, and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And Kings shall be thy nursing-fathers, and their Queens thy nursing-mothers: they shall bow down to thee, with their face towards the earth, and lick up the dust of thy feet, Isa. 49. 7, 22, 23.
Quest. If Messiah were to come as such a Royal Prince, and erect an Universal Monarchy over all Nations; by that he might easily be known, and no Man would be at a loss to discern who is he, when once this is done.
Ans. No more, than they are at a loss to know who is the King of Great Britain, the German Emperour, or the Grand Signior. Besides the dependancies, that make so many concerned with them, the Quality and Greatness of such Characters, is enough to make any Man known, and draw all Eyes upon him.
Quest. And did Jesus found such a Kingdom?
Ans. Yes, such Kingly Power he claimed before Pontius Pilate, John 18. 37. And such he exercises in the World. His Dominion, praised be God, goes beyond the Jews, and is spread far and wide among the Nations, whose Princes submit their Scepters to his, and glory in being his Servants, and account being stiled Defenders of the Faith, most Christian, or Catholick Kings, the very Flower of all their Titles.
Quest. But how did he appear like such a mighty Prince, since he made no pompous Entrance, with splendid Retinues, and strong Guards; nor erected any Courts, to judge of Properties; nor listed potent Armies, to repel Invaders; nor came furnished, either with rich Mannors and Preferments, to reward good Services; or with visible and present Punishments, such as Confiscations, Prisons, Gibbets, to avenge the Transgressions of his Followers?
Ans. This, indeed, was the thing, that of all others was a stumbling Block to the Jews, who expected a Secular Saviour, a Prince in worldly Power, Pomp, and Greatness. But as to Messiah's outward appearance, the Prophets foretold quite contrary things. So did Isaiah among others, calling Christ, him whom man despiseth, whom the nation abhorreth, a servant of rulers, Isaiah 49. 7. He shall grow up, saith he in another place, as a tender plant out of a dry ground, he hath no form nor comeliness, there is no beauty that we should desire him. He is despised, and rejected of men, a man of sorrows, and acquainted with grief, and we hid as it were our faces from him, being ashamed to own him, Isaiah 53. 2, 3. By these accounts, in outward appearance, he was to come more like a Peasant, than a Prince. But his Kingdom so much cried up, was to be Spiritual, giving Laws, not only to Overt-Acts, which are triable in Secular Courts, but to Mens Hearts and Consciences; protecting, and aiding them, by unseen Providences, and Spiritual Assistances; rewarding and punishing, not with Temporal, but Eternal Recompences; not medling with a Secular Domination, over Mens Persons, or Purses, in things relating to this Life, but leaving that Power in the same hands, where it was lodg'd before. And such a principality as this our Saviour claimed, telling Pilate he was a King, but that his kingdom was not of this world; for if it had, his servants would have fought, to have delivered him from the Jews, John 18. 36.
Quest. Was Messiah to do any other notable thing, which would still be a further manifestation of him?
Ans. Yes, Sixthly, He was to convert the Heathen world from their Idol-worship, and make Pagan-Idolatry fall before him. In that day, saith Isaiah, describing Christ's Kingdom both over Jews and *Verse 2, 4▪Gentiles, the Lord alone shall be exalted, and the Idols shall he utterly abolish, Isaiah 2. 17, 18. In that day, says God by Zechary, I will cut off the names of the Idols out of the land, and they shall no more be remembred, Zech. 13. 2. All nations then shall serve him, all nations shall call him blessed, saith the Psalmist, Psal. 72. 11, 17.
Quest. Did Jesus perform this when he came?
Ans. Yes, he drave the proud Spirits out of their Temples, and silenced them in all their Oracles and other Divinations, and convinced the World, that those they had hitherto worshipped for Gods, were Devils, and that those are no Gods, which are made with hands. And of this, there were so many instances, as there were of Heathen Men, and Heathen Nations, that turned Christians.
Quest. Those Converts, indeed, are so many plain proofs of the overthrow of duplicate page duplicate page Idols, since the first step in Christianity is the renouncing of the Devil, and of all Idol gods. But how doth it appear that he put an end to their Oracles, and other Divinations, which were the strongest argument of their Divinity among their Worshippers?
Ans. As his Birth drew near, they all grew dumb: God stopping all their false mouths against that time, that his own Eternal Word might be heard alone. The famed Apollo was then so sparing of his Responses, that *De Divinat. l. 2.Cicero thought his renowned Oracle at Delphos had ceased in his days. And though afterwards he did speak sometimes, as I shall note in several instances: yet by the Power and Spirit of our Lord, when his Religion had got footing in the World, his Mouth was wholly stopped, and locked up with the Keys of never▪ Divining silence, as he himself says in a Farewel Answer recorded by his Champion †Vid. Euseb. Praep. Evang. l. 5. c. 16.Porphyrius. And so were also the Mouths of Jupiter Ammon, and of all other impure Spirits most famed for Oracles in other places. This their devout Worshippers with grief beheld, and admired: and Plutarch, a learned Heathen, who lived within an hundred Years after Christ, writ a *foreign.Book about it still extant, wherein he inquires the best he can into the causes of it.
Quest. I see their general silence is beyond question. But can you show that Jesus silenced them?
Ans. Their own professed Advocates make him the cause of the Demons withdrawing themselves from Men, both in this and in other effects of their presence with them. For since Jesus began to be worshipped, says *Vid. Euseb. Praep. Evang. l. 5. c. 1. & Th…dor. de curand. Graec. Affect. l. 10.Porphyry, the Gods are no longer conversant with Men, nor has any Man received any publick benefit by them. Nay, the vanquished Spirits themselves, who gave so many Testimonies to him, when he drove them from before his personal Presence here on Earth, in their Oracles, and other Divinations, confessed so. For when Augustus, in whose time our Saviour was born, inquired of Apollo who should succeed him in the Empire, his Reply was, as †Under foreign.Suidas reports, That an Hebrew Boy, who rules the blessed Gods, had commanded him to pack away to Hell, and leave that place, so that he was like to give them no more answers. Again, in the days of Diocletian, as *Euseb. de vit. Constant. l. 2. c. 50, 51.Constantine relates in his Edict to the Provincials of the East, he gave out another Oracle, Declaring he could give no true Answers, because of the just Persons upon the Earth. And when Diocletian asked, Who were those just Persons: the Priest answered, They were the Christians. Which Constantine declares, and calls God to witness, was said in his hearing, who, being a very Youth, attended the Emperour at that time. Afterwards, in the Reign of Julian †Sozom. Hist. Eccl. l. 5. c. 19. & Th…od. Hist. Eccl. l. 3. c. 10▪ & Chrys. Homil. … S. Ba…., when his Temple at Daphne, celebrated for Oracles, was confronted by a Christian Church, wherein were laid the Bones of the Martyr Babylas, he presently grew speechless. And when Julian pressed him for an Answer, by magnificent Gifts and Sacrifices, at last he told him, He was hindred from giving Oracles by the dead Bodies in that place. Which the Emperour well understanding, singled out the Coffin of Babylas, without disturbing the other dead, whereof many lay there interr'd, and ordered the Christians to remove it. Indeed, when the Heathens at any time consulted their Gods by Sacrifice, and were to read their Answer painted upon the entrails, if any of their Christian Servants happened to stand by, the wicked Spirits fled away without giving the accustomed signs, and their deserted Prophets could make no Predictions. Which being complained of to their wicked and superstitious Princes, was several times the chief cause, as *Instit. l. 4. c. 27.Lactantius notes, which enraged them to persecute the Christians. In particular, it inflamed Diocletian to begin his Persecution, the Bloodiest of all others. For his madness against them, as the †De M…r…. Persec. c. 10.same Author reports, was because their presence, and profession of Faith in Jesus, stopped the mouth of his Gods, and troubled all his Sacrifices. So that whilst any of them was there, though he offered often, one time after another, this superstitious Man, an insatiable inquirer into Futurities, could receive no answer. Nay, to shew further the Power, which, as I say, not only Christ himself, but every common Christian had, to command and controul these unclean Demons, *Apol. c. 23.Tertullian desires the Emperours to make the Experiment, and bring any that is vexed by a Demon, or any Prophet that is thought inspired by him, before the Judgment-seat: and there set any poor Christian, to command that Demon to speak who he is. And if, saith he, not daring to lye to him, he doth not as truly there before you all confess himself a Devil, as he had falsly otherwhere proclaimed himself a God, then let that malapert Christian be put to death, for undertaking what he is not able to make good. And the same is alledged by † Minutius Felix in his Book against the Heathens.* De Idol. Van. p. 30.
Quest. This extirpation of Pagan Idolatry, being an effect so illustriously great, and that would be so vehemently opposed, and wherein so many People and Nations were concerned, it must needs be the observation, and astonishment of all the World, and all Men must evidently see when it is brought about?
Ans. Yes, and so it happened. After our Saviour's Death, it was the great business, that took up Mens thoughts and discourse, that exercised the Pens of the best Wits, and the Skill of Politicians, that unsheathed the Magistrates Sword against the Godliest of his Subjects, and exposed the blessed Martyrs on Theatres, to wild Beasts, and all sorts of Torments and Deaths, in all the Roman Empire, and other places, for several Ages. This Triumph of Messiah over Satan, that grand Enemy and Usurper, made a greater, and more universal and lasting noise, and astonishment, than ever was made at the downfal of the vastest, and most potent Empire.
Quest. But besides this evidence, as it accomplished a Prediction; was not such wonderful prevalence of Christ's Religion, over all the Legal Establishments and Idolatrous Religions of the World, a clear testimony of God to him, as it was a most miraculous, and plainly Divine thing?
Ans. Yes, indisputably it was. When Religions prevail, that have been in possession for several Ages; that shows the power of Custom, and Education. When such, as are inforced by Laws and Arms, and which the Secular Power doth espouse, and propagate; that shows the might of Authority, and forcible Violence. When such, as are agreeable to Mens Lusts, and gratifie their natural inclinations, that manifests how easily Men are persuaded to what they like, and the mighty influence of natural Propensions. When such, as come fortified with a general Vogue, and numerous Assertors; that shows the overawing influence of Crouds, and Multitudes. But when a Religion is made up of selfdenials, and runs in many things cross to Mens common sentiments, and in more to their inclinations, and foretels sufferings to its followers, and inrages evil Men, and evil Spirits. When it decries the assumed Divine Honours of Emperours, and stints and controuls all their unjust, and impious commands. When it lessens the credit of all Gentile Priests, who at that time had the guidance of Mens Consciences, reproving their most extol'd Opinions, as false, or frivolous; and their most beloved Practices, as wicked, or superstitious. When it enters against all authority of Laws, and craft of Politicians, and subtilty of Philosophers, and power of Magistrates, and violence of Tumults, and Prejudices and Lusts of all, and seeks to pull up all the firmest establishments of former Ages, altering not only the publick Constitution, but, what usually men are more fond of, the approved Religion of Kingdoms, under which God had made their Ancestors most flourishing and victorious, as was plain in the case of the Romans. When it attempts all this by a few, and those too unlearned, and unfriended, mean, and despicable Persons. And when they seek to atchieve it, not by fraud, or indirect arts, or quaint speeches, or sly allurements, but by meekly telling a plain story concerning Jesus, and hoping to prevail and conquer all, not by Fighting, but Suffering for him. When a Religion, I say, that teaches such hard and unwelcome Lessons, and is managed by such Instruments, and meets with such oppositions, and has nothing humane great, or promising about it, but all things great, and, to reason, insuperable against it, doth yet after all overspread the World, at the same time all visible Powers seem thus combined to drive it out of it: 'tis plain it is helped on by an invisible Hand, and that God interposes to make it victorious. And I need not show, how this was the case of Christianity, in all these particulars.
Quest. Those Prophecies, which prefixt the exact time of Messiah's coming, did plainly prove Jesus to be the Man, because none started up at the time appointed, to make any competition. But if there had, these other signs, which you have given from them, are so great, so peculiar, and, so obvious, I will not say, to be observed, but so hard, and almost impossible, when brought to pass, to be overlooked, as must needs to the satisfaction of all reasonable inquirers, demonstrate him to be the Person against all pretenders.
Ans. Most certainly they would, to all that knew his Story, what he was, and did, and would take the pains to compare it with these distinguishing marks, which the Holy Prophets several hundred Years before had given of him. For had any false Christ appeared exactly in the fulness of time, (as through the care of God's watchful Providence, no one then made any pretence besides him) yet had it been easie to show such deceiver was not the Christ whom the Prophets foretold, because he was not born of a pure Maid, whereto no Man but our Saviour ever pretended. Or because, if he did at some times shew some feats of Magick, as the Enchanters whom Josephus mentions, yet he was not withal eminent for Piety, or had not the Spirit resting upon him, to do Cures on all occasions, and of all sorts, or to cast out Devils of whatever kind, and numbers, which no Man but Jesus ever enjoyed. Or because, though he might die for his Imposture, as he justly deserved, yet his Death was not in that way they had described, nor with those many notable circumstances they had prefixed for it. Nor would any such false Christs rise again from the Dead, as God plainly promised Messiah should, and our Jesus did. Nor were they any of them the Authors of a new Covenant, which supplied what the Covenant from Mount Sinai wanted. Neither did they erect a Kingdom, taking in the Gentiles, as well as the Jewish Nation: nor had Kings and Queens to come and worship, and pay homage to them. Nor did they convert the Gentile World from the worship of Idols, and drive the Devils out of all their Temples, as he did most gloriously by his appearance.
Quest. But after all these instances, of a punctual, and exact accomplishment of the ancient Prophecies in Jesus, doth not Isaiah foretel, that in Messiah's days, the Wolf shall dwell with the Lamb, and the Leopard with the Kid, that the sucking Child shall play safely on the hole of the Asp, and they shall not hurt, nor destroy in all Gods ho…y mountain, Isaiah 11. 6, 7, 8, 9. That then Men shall beat their swords into plow-shares, and their spears into pruning-hooks, nation shall not lift up sword against nation, neither shall they learn war any more, Isaiah 2. 4. By these, and such like Prophecies, Messiah was to bring in a marvellous Probity, and universal Peace into the World. And amidst all the injuries, the bitter Contentions, and bloody Wars among Christians, how is this accomplished?
Ans. These Prophecies speak not this of all Persons in his days, but only of all that will be his true followers, and govern themselves according to Prince Messiah's Laws, and Practice. For that, which shall prevent all doing hurt among them, says Isaiah, is the full knowledge of the Lord, which restrains only such, as will practise what they understand, Isaiah 11. 9. And they, who shall beat their swords into plow shares, says he again, are the many people, whom Messiah shall rebuke, which, according to the usual Phrase of Scripture, may imply their amending upon his rebuking them, Isaiah 2. 4. They were the sincerely devout, and honestly obedient, who say to one another, Let us go up to the house of the God of Jacob, and he will teach us of his ways, and we will walk in them, verse 3. But as for the inviolable maintenance of this Probity and Peace, by those, who are only his nominal Servants, or by the universality of Men in his days, that doth not follow from these places; nor doth it well comport with the present state of human Nature, which is mixt with many angry; and incroaching Passions; nor suit with other Prophecies before-mentioned, that speak of much wickedness after Messiah's coming, and of many still retaining their old genius, which Predictions must all be accomplished, as well as these.
Quest. But if this Peace, and Probity are to be so limited, and conditionate in the event, how come they to be expressed so generally, and absolutely in the Prediction? Is it not odd to speak of an effect as universal under Messiah, which shall not appear universally in all under him, but only in those that will hearken to him?
Ans. No; for in an effect, wherein both he, and they are joyntly concerned, his saying all shall do it, implies they shall so far, as concerns his part, and that he would do all▪ which behoves him towards it. And this Jesus has done, giving a Law as apt to engender, and preserve Peace, as any Law can be, and taking away all separating and dividing rites introduced by Moses, which were apt to make difference between Jews and Gentiles. And to say all Men shall do a thing, when God has done his part to make all do it, though, through their obstinate wickedness, many of them will not do it in the event, is a form of Speech usual in Holy Scripture. Thus it is particularly in Ezekiel, when God foretels the taking away all detestable Idols; and yet in the same place speaks of several, who would still retain them, and thereby incur his heavy indignation, Ezekiel 11. 18, 21. And in Jeremy, when God foretels his peoples living again in their own land after the captivity, most piously, and peaceably, Jer. 32. 37, &c. although, through their stubborn wickedness, which nothing would amend, things fell out contrary.
Quest. But though these Prophecies do not imply, that every Man shall live so when Messiah comes, yet however they seem to note that many will, who would not otherwise; and that Godliness, Peace, and Justice, shall mightily increase in the World by his appearance. And has this been fulfilled by Jesus?
Ans. Yes, it was eminently verified in the first times. For then the Christians were remarkably, as the most virtuous livers, and honest dealers, so most kind, and friendly among themselves; See, *Tertull. Apol. c. 39.said the Gentiles, how the Christians love one another. They were absolutely the best Neighbours, being so far from offering any injuries, that they durst not requite them, but with Prayers and Kindnesses. They were indisputably the most tame, and peaceable Subjects, overcoming all the outragious violence, and oppressions of their Persecutors, not by fighting their way through them, but by Faith and Patience under them. And like effects, his Religion has produced in all other times, upon all those, who were true followers both of him and them, and were Christians in very deed, not only in name and profession. It has improved all peaceable tempers, and sweetned many sowre, and smoothed many rough ones, and brought Men of the most different Complexions, Estates, Interests, and Abilities, to live fairly and sociably together. Indeed, all Men are not thereby made godly, just, and tame, as we must not expect they ever will be in this World; for Men will be Men, and shew human passions, and errors, under any institution. But yet the common estate of the World is much amended, and things generally much more fairly, and equitably managed, and the true God more duly and devoutly worshipped, and all Virtue and Piety in greater repute, and Injustice much curbed, and both private, and publi… Quarrels, much more frequently prevented, and more fairly and speedily composed since Christ's coming amongst us, than they were before. So that although the improvement of these Virtues among us, is little in respect of our aids, and opportunities; yet is it great in comparison with the former face of the World, and may pass for a New, Righteous, and reformed Stat…, in respect of what it was in days of Heathen ignorance. And this is as much accomplishment, as 'tis reasonable to require in such Prophecies; which being made of men, who have frail and corrupt Natures, and converse in the midst of temptations, ought not to be strained beyond what is consistent with the condition of this World, and with human Nature, and Circumstances. But if the above cited Prophecies did really speak of a more universal effect, than has been hitherto accomplished: there is time enough still behind, ere Christ resign up the Kingdom to the Father, wherein to make it good. For of the things predicted to fall out under Messiah, some came to pass at first, and others, in the long flux of time ever since, have still been successively fulfilled; but many are still behind, and to have no accomplishment, till near the day of Judgment.
Quest. You have fully shewed, how Jesus appears to be the Christ from ancient Prophecies, whereby I plainly perceive how deserved …, in the Revelations, the Spirit of Prophecy is called the testimony of Jesus, Rev. 19. 10. But do the Jews, to whom these Prophets all spake, and who not only had the keeping, but were also most diligent and careful in examining these Oracles, understand these places as Predictions of Messiah, which appear to have had such clear, and undeniable accomplishment in our Jesus?
Ans. The old Jews, who lived before Christ, generally did, as is plain from Rabbi Nehumias, and others, and from their general expectation of him about the time prescribed, according to those Prophecies. And so did numbers of their earliest, and most renowned Doctors since, as learned Men have shown abundantly from their Writings. But many of the later Rabbins, not daring to denie the suitableness of the events in Jesus, have chose rather to wrest those places, against their plain meaning, and the opinions of their Ancestors, to other purposes, and deny them as spoken of Messiah. And what should make this difference, and cause later Men to go off from ancient times, even from those, who lived near to some of the Prophets themselves, who, if they gave any hints, and interpretations of what they delivered in their own days, were most likely to gather up, and understand such traditionary Explications? The reason of this difference is pretty obvious. For those ancient Jews, living before Christ, looked only to the Prophecies themselves, and the general sense and expectation raised about them by the Prophets: But among the Jews since Christ, several look also at personal prejudices, and had rather deny any thing, than own Jesus to be Messiah, which they cannot well avoid doing, if those places are spoken of him.