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The Prophecies of Jesus Proving His Divinity
972. The Prophecies of Christ. That Jesus truly had the power
of prophecy appears by the following facts.
I.
He foretold his death and the circumstances of it. This he did very
particularly and at several times, Mat. 16:21; 9:15; John 10:11, 15, 17;
John 12:23-35; Mat. 12:40; Luke 9:31; Mat. 20:28. The manner of his
death is foretold in John 3:14-15; 6:51-56; 8:28; 12:7 and 32; Luke
21:31-33; Mat. 20:18; Mat. 17:22-23. He told his disciples that he must
go unto Jerusalem and there suffer many things of the elders, chief
priests and scribes, and be killed, Mark 10:33-34; Mat. 20:18-19. And
;he did particularly point out, beforehand, the man who was to betray
him, Mat. 26:23-25; John 6:70; John 13:18-33. He foretold that his
disciples should forsake him. Mat. 26:31; John 16:32. Christ, long
beforehand, foretold the time and place that he would suffer and die,
Luke 13:32-33. And when Peter declared his confidant resolution to
adhere to him, he foretold that he would deny him with very particular
circumstances of the time and manner of it, Mat. 26:34-35; Mark
14:29-31; John 13:38.
II.
He punctually foretold his resurrection with the circumstances of it:
that he would rise the third day (Mat. 16:21; Mat. 17:23; Luke 9:22;
Luke 18:33), that if they destroyed that temple, in three days he would
build it up again (John 2:19; Mat. 12:40; Mat. 17:9), and that he would
lay down his life and take it again (John 10:17-18). He told his
disciples that after he was risen, he would go before them into Galilee
(Mat. 26:32), which was accomplished (Mat. 28:16). So Christ also often
foretold his ascension (John 6:62; chap. 7:33-34; chap. 8:21-23; 14:1-4;
16:5-7, 28; and chap. 17:5, 11).
III. He foretold the descent of the Holy Ghost on the apostles in
miraculous powers and gifts, Luke 24:49. He specified the place where
the Holy Ghost would descend and what the effects of this descent upon
them would be, Mark 16:17-18. All of this was punctually fulfilled as
appears by the second chapter of Acts (Acts 2), and the following part
of that history.
IV.
He foretold the destruction of Jerusalem before the end of that age,
with the signs foregoing it and the concomitant circumstances of it.
Concerning this, three things may be observed:
First, our Savior’s general prediction of the siege of Jerusalem and
of the total destruction of the city. This he foretells in Luke 19:14
with verse 27 and 41-44…
Second, we may consider our Savior’s prediction of the signs which
would forerun the destruction of Jerusalem, viz. these eight:
1.
He fortells that there would be false and counterfeit Christs or
Messiahs, Mat. 24:4-5; Luke 21:8. And it accordingly happened. Josephus
mentions several who undertook to rescue the people from the Roman yoke,
which was the thing that the Jews expected the Messiah would do for
them…
2.
The next sign given by our Savior is “wars and rumors of war, famines,
pestilences, earthquakes, etc.” Mat 24:6-7. About this time, the Jews
began to be set upon in several places by the command of the emperor and
many thousands of them were slain in Alexandria and Babylon, as Josephus
tells us, and there was fear and rumor of a general war denounced
against them by Caius Caligula the emperor, unless they would admit his
statue in the temple… This storm was blown over by the sudden death of
the emperor. Verse 7 says “Nation shall rise against nation,” which
happened under Claudius and Nero, the next two Roman emperors… as may be
read at large in Josephus… Under Claudius Caesar, there was a great
famine in Judea. Pestilences usually follow famine, and “earthquakes in
divers places” happened in the times of Claudius and Nero…
3.
Fearful fights and signs from heaven, Luke 21:11. Josephus gives us a
clear comment upon this in Jewish War book vii. Says he, “This
wretched people believed impostors and counterfeits; but those great
signs and prodigies which did forerun their desolation, they neither
minded nor believed.” A little before their destruction, he tells us,
there hung over the city a fiery sword, which continued for a year. A
little before their rebellion against the Romans, there appeared a
comet, which shined so clear in the temple and about the altar, as if it
had been day… One evening, not long before their destruction, there were
seen in the air, chariots and armies hovering over the city… These
things are all related by one of the most prudent historians, who lived
at that very time and at that very place. The Scripture usually compares
the greatest suffering and afflictions to the pains of a woman in
travail, to which the Savior here alludes. These were but the first
pangs: nothing to those throws that would come at last.
4.
Another sign which our Savior foretold as the forerunner of the
destruction of Jerusalem was the persecution of the Christians, Mark
13:9. And these did partly happen before the forementioned calamities.
For we find the fathers, in their apologies, everywhere complaining that
the Jews and heathen laid the blame for all the calamities and judgments
which befell them (as famines, pestilences, and earthquakes), upon the
Christians, as the causes of them. From this pretense, they many time
took occasion to persecute them…Some of the apostles, Peter and John,
were delivered to be whipped by the chief priests and rulers. Stephen
was killed by a popular tumult, and the two James were put to death
under the color of a judicial process... “And ye shall be hated of all
nations for may names sake,” which was exactly fulfilled.
5.
Christ fortells that in this persecution “many would be offended”
i.e. fall off from Christianity, as we read of many in the epistles
of the apostles. “And they shall betray one another and hate one
another,” which was remarkably fulfilled in the sect of the Gnostics,
who did not only decline persecution themselves, but joined with those
who persecuted the Christians, as ecclesiastical history tells us.
6.
Likewise, upon this occasion of persecution, many false prophets would
arise and deceive many, Mat. 24:11, which seems to refer to Simon Magus
and the other heads of the Gnostic sect. Verse 12 also seems to refer to
the Gnostics, of whom St. John, in his first epistle, does frequently
make mention…
7.
There would be a universal publication of the gospel through the Roman
empire and before the great desolation would happen, Mat. 24:14, which
was accomplished by the preaching of the apostles, especially by the
apostle Paul.
8.
The last and most immediate sign and forerunner which he gave of their
destruction is the standing of the abomination of desolation in the holy
place, which was spoken of by the prophet Daniel, Mat. 24:15. It is the
Roman armies encompassing Jerusalem and standing in the holy place that
is called the abomination of desolation, because Jerusalem was the holy
city and so many furlongs about it were called holy. But the word
“abomination” seems particularly to refer to the Roman ensigns, upon
which were the images of their emperors, which the Romans worshipped.
Josephus tells us that after the Romans had conquered the city, they set
up those ensigns in the ruins of the temple and sacrificed to them.
Having thus treated the forerunners of the destruction of Jerusalem,
which Christ foretold, I proceed,
Third, to consider the concomitant and subsequent circumstances of
it.
1.
The unparalleled greatness of their calamity and destruction, Mat.
24:19; Luke 21:22-23… Josephus fully gives testimony both by what he
says in general concerning their calamity and by the particular account
of their miseries and suffering, In general, he tells us that never was
any age so fruitful of misery as this was, and almost in our Savior’s
words, he says “that all the calamities that had fallen upon any nation,
from the beginning of the world were but small in comparison of what
happened to the nation of the Jews in that age.”… In short, from the
beginning of the siege till the taking of the city, there were famished
and slain, by the factions among themselves and by the Romans, about
1,000,000 people: the greatest number and the saddest circumstances that
is to be read in history.
After this, the temple was burnt and made desolate, the whole city
destroyed, and all their whole land was seized by the Roman emperor. The
remnant of the people in other parts of the nations were persecuted with
great severity.
2.
Another circumstance that was to follow the destruction of Jerusalem was
the arising of false Christs and false prophets, Mat. 24:23-24. Such was
Jonathan who, after the destruction of Jerusalem, as Josephus tells us,
drew many into the wilderness of Cyrene, pretending that he would show
signs and wonders to them. There appeared in Egypt, Crete, and Cyprus,
several other impostors, who gave out themselves to be Christ’s, and
false prophets, who applied the prophecies of the Old Testament to these
counterfeit mystics…
3.
Another subsequent circumstance was the Jews being led into captivity
and dispersed into all nations. This St. Luke adds, Luke 21:20, “They
shall be led away captive into all nations.” I need not prove this out
of history: we see the effect of it to this day.
4.
“That Jerusalem should be trodden down of the Gentiles till the times of
the Gentiles should be fulfilled.” *42*
Reflections on the foregoing prophecies of Christ and their exact
fulfillment.
1.)
The predictions, though very improbable, new, and very extraordinary,
yet were fulfilled in a very remarkable manner. Such were the unusual
signs forerunning the destruction of Jerusalem, such was the universal
publication of the gospel all over the Roman Empire, and such were
likewise the circumstances of the destruction of Jerusalem and the
temple, as that it should be an utter desolation (which was strangely
accomplished, as Josephus tells us)… If things had gone on at this rate
a little longer, no one of the Jewish nation would have been left alive.
But for the sake of their posterity, who were the elect Jews, who are to
be called in the last ages of the world, these days were shortened.
2.)
The providence of God has so ordered it as to preserve to us a more
punctual and credible history of this destruction of Jerusalem, than
there is of any other matter whatsoever, so long since done. And it is
worthy to be noted that this matter is related, not by a Christian (who
might have been suspected of partiality and a design to have paralleled
the event with our Savior’s predicament), but by a Jew, both by nation
and religion, who seems designedly to have avoided, as much as possibly
he could, the very mention of the Christian name and all particulars
relating to our Savior, though no historian was ever more punctual in
all other things… And furthermore, there is no ancient history extant
that relates any matter with so much particularity of circumstances, as
Josephus does of the Jewish wars, especially the siege and destruction
of Jerusalem.
3.)
It seems very plain from this relation, which Josephus gives, that the
Jewish nation was remarkably devoted by God to destruction, and most
fatally hardened and blinded to their own ruin. This, Josephus
everywhere takes notice of, that there was a sad and black fate hung
over the nation, and God seemed to have determined their ruin…
4.)
It must be for some very great sin that God sent those dreadful
calamities upon that nation. Josephus says that it was surely for some
greater impiety than the nation was guilty of when they were carried
away captive to Babylon. Nay, he says, that the sins of Sodom and
Gomorrah were but small in comparison with those the Jews were guilty
of. So he says they were ripe for destruction...
5.)
The punishment that was inflicted on them has very shrewd marks and
signatures upon it, from which it is easy to conjecture for what sin
they were thus punished. Titus laid his siege to Jerusalem at the very
same time and season that the Jews crucified Christ, viz. at the
time of the Passover. The very day that he began his siege, he crucified
one before the walls… and afterwards sometimes five hundred were
crucified in a day, till they wanted wood for crosses: so that they who
earnestly cried out against our Savior “Crucify, crucify,” had at last
had enough of it. God made them eat of the fruit of their own ways and
filled them with their own devices. They who bought Christ for thirty
pieces of silver were afterwards themselves sold at a lower rate.
6.)
Their religion was remarkably struck at and affronted, as if God
intended to put an end to that dispensation and to abrogate their law.
Most of their great calamities happened to them on the Sabbath day and
upon their great festivals…
5.
We come now to the last instance of our Savior’s prophetic spirit,
viz. in those predictions which foretell the fate of the gospel in
the world.
First, what discouragements and difficulties that first publishers
of the gospel should meet with. Our Savior foretells two great
discouragements:
1.
From the persecutions which the powers of the world would stir up
against them. Of this our Savior gave his disciples early notice, when
he first called them together and sent them forth, Mat. 10:16-18, 21-22.
See also Luke 10:3; Mat. 10:34; Luke 21:12; Mat. 22:1-10.
Particularly, he foretold that the two sons of Zebedee, James and John,
would be put to death, Mat. 20:23. We have an account of the fulfillment
of this with respect to James in Acts 12:2. And ecclesiastical history
gives us an account of the same, concerning John, though he remained
till after the destruction of Jerusalem, which Christ might have some
respect to in John 21:22, where he says, “What if I will that he tarry
till I come?”
He
likewise foretold Peter what kind of death he should die, viz.
that when he was old he would be crucified, John 13:36; 2 Pet. 1:14;
John 21:18-19. And accordingly, he was crucified about forty years
after, as Eusebius and several of the fathers tell us.
2.
Another great discouragement which our Savior foretold they would meet
with was the rising of false Christs and false prophets, as Mat. 24:5,
24; Mat. 7:15. But of these I have spoken already.
Second, Christ likewise foretold what assistance the apostles would
have in carrying on their work. He told them he would be with them in
it. He told them that they would receive power by a Spirit that would
come upon them whereby they would be qualified to be witnesses unto him
in Judea, Jerusalem, Samaria and to the uttermost parts of the earth,
Luke 24:49; Acts 1:8. See also John 7:38-39; John 14:16-26; John 15:26;
John 16:7-14. Now it is most evident that they were endowed with some
extraordinary spirit and uncommon influence, by which they were
furnished with power, strength, courage, activity, comfort, and
eloquence. They answered those purposes that Christ spoke of in an
extraordinary manner.
Thirdly, Christ foretold what success the gospel would have: that it
would be published in all nations (Mat. 24:14), that they would make
disciples in all nations (Christ being with them to cause it to be so,
Mat. 28:18-20), that they would bear witness unto Christ to the
uttermost parts of the earth (Acts 1:8), and that he would build his
church upon a rock, and the gates of hell would not prevail against it.
See Mat. 4:19; Mat. 5:14; Mat. 13:24-25; Luke 5:10; chap. 10:18-19;
chap. 13:18-22. It was particularly foretold that there would be a great
harvest of souls, in a little time in Samaria, John 4:35-38, and it came
to pass.
Christ also foretold the destruction of other cities of Palestine,
besides Jerusalem, Mat. 11:21-24; Luke 10:12-15. He foretold that he
would not appear to the Jews after his resurrection but only to his
disciples, Mat. 23:39; Luke 13:35; John 7:33-34; 14:19.
He
foretold the calling of the Gentiles, the rejection of the Jews, and
their envy at the Gentiles on that account, Mat. 8:10-12; Mat. 12:45;
chap. 20:12-16; chap. 21:33-43; 22:1-10; Luke 13:25-30. Parable of the
prodigal son, Luke 15; Luke 14:15-24; 19:9-10; John 9:39; John 10:16.
1002. Cessation of Animal Sacrifice after Christ. It is
remarkable that it should be ordered in providence, not only that the
custom of sacrificing should wholly cease among the Jews, since the
sacrifice of Christ has been offered, but also that it should be so
ordered that since that time this custom has gradually dwindled away and
ceased among almost all nations, though it was so universal before that
there was no nation among whom the custom had not prevailed and been
established time out of mind. Mr. Charnock, speaking of the custom, vol.
ii of his works, p. 12 says, “This tradition hath been superannuated and
laid aside in most parts of the world.”
1044. Prophecies of Christ. As Christ wrought miracles in a
very different manner from the prophets, acting therein in his own name,
and as doing what he did of his own power and will, so also he uttered
prophecies in a way very diverse form that of the ancient prophets.
1.
The ancient prophets, when they utter there predictions, were not wont
to introduce them after this manner, “Hear ye the word of the Lord;” or
“Thus saith the Lord;” showing that they did not speak of their own
knowledge, but by special revelation and direction from God. Christ
foretold things to come in a remarkably different manner and style,
introducing his predictions, not with a “Thus saith the Lord,” but,
“Verily, verily, I say unto you;” as Mat. 23:36; Mat. 24:34, 35; Mat.
26:13, 21; Mark 14:30; Luke 21:31, 32; John 13:38; John 14:12; John
16:20, 21, 22. The following place is very remarkable, showing what
great authority Christ attributed to his own word in his predictions,
Mat. 24:34-35, “Verily I say unto you, this generation shall not pass,
till all these things be fulfilled. Heaven and earth shall pass away,
but my words shall not pass away.” These words are annexed to the chief
prophecies that Christ ever uttered which are contained in Matthew 24.
See the same, Luke 21:31-32.
2.
Christ foretold future events, and those to be accomplished after his
death, not only as what he knew by his own knowledge, but what he
himself would bring to pass: both future blessings to his church and
people, and future calamity and destruction to those persons and people
that were his enemies.
First. He foretold great events for the benefit of his church that
he would bring to pass, John 14:12-14, “Verily, verily, I say unto you,
He that believeth on me, the works that I do, he shall do also; and
greater works than these shall he do, because I go to my Father. And
whatsoever ye shall ask in my name, that I will do, that the Father may
be glorified in the Son. If ye shall ask any thing in my name, I will do
it.” John 16:7-11, “Nevertheless I tell you the truth; It is expedient
for you that I go away; for if I go not away, the Comforter will not
come unto you; but if I depart, I will send him into you. And when he is
come, he will reprove the world of sin, and of righteousness, and of
judgment: of sin, because they believe not on me; of righteousness,
because I go to my Father, and see me no more; of judgment, because the
prince of this world is judged.” And John 16:20-22, “Verily, verily, I
say unto you, That ye shall weep and lament, but the world shall
rejoice: and ye shall be sorrowful. But your sorrow shall be turned into
joy. — And ye shall now therefore have sorrow: but I will see you again,
and your heart shall rejoice, and your joy no man taketh from you.” See
the whole chapters of John 13, 14, 15, 16, and Luke 21:15-18, “For I
will give you a mouth and wisdom which all your adversaries shall not be
able to gainsay or resist. And ye shall be betrayed both by parents and
brethren, and kinsfolks and friends; and some of you shall they cause to
be put to death: and ye shall be hated of all men for my name’s sake.
But there shall not an hair of your head perish.” Luke 24:49, “And
behold, I send the promise of my Father upon you. But tarry ye in the
city of Jerusalem, until ye shall be endued with power from on high.” So
he foretold his own resurrection from the dead, as what he himself would
bring to pass by his own power; John 2:19, “Destroy this temple, and in
three days I will raise it up.” John 10:17, 18, “I lay down my life,
that I may take it again. No man taketh it from me. I have power to lay
it down, and I have power to take it again.” Mark 16:17-18, “And these
signs shall follow them that believe: in my name shall they cast out
devils; they shall speak with new tongues; they shall take up serpents;
and if they drink any deadly thing, it shall not hurt them; they shall
lay hands on the sick, and they shall recover.”
Second. He foretold many great events implying awful calamity and
destruction to his enemies, as what he himself would bring to pass. Thus
he speaks of that mighty destruction of the Jewish nation by the Romans,
as that from which he would have protected them if they had believed on
him, Mat. 23:36-38, “Verily, I say unto you, all these things shall come
on this generation. O Jerusalem, Jerusalem, thou that killest the
prophets, and stonest them that are sent unto thee; how often would I
have gathered thy children together, even as a hen gathereth her
chickens under her wings, and ye would not! Behold, your house is left
unto you desolate.” This destruction is spoken of as what he would bring
upon them, as a punishment for their rejection and contempt of him. Luke
19:12-14, “He said therefore, A certain nobleman went into a far country
to receive for himself a kingdom, and to return. And he called his ten
servants and delivered them ten pounds, and said unto them, Occupy till
I come. But his citizens hated him, and sent a message after him,
saying, We will not have this man to reign over us.” With Luke 19:27,
“But those mine enemies which would not that I should reign over them,
bring hither, and slay before me.”
3.
Christ not only foretold things future, as having ability in himself to
accomplish them, but he promised to give others ability to foretell
future events by his Spirit, and hereby should honor him, as having, in
his foreknowledge of future things, the same honor with the Father. John
16:7, “If I go not away, the Comforter will not come; but if I depart, I
will send him unto you.” John 16:13-15, “When the Spirit of truth is
come, he will guide you into all truth. For he shall not speak of
himself, but whatsoever he shall hear, that shall he speak; and he will
show you things to come. He shall glorify me, for he shall receive of
mine, and shall show it unto you. All things that the Father hath are
mine. Therefore said I, that he shall take of mine and shall show it
unto you.”
It
is observable that never any prophet gave such great and manifest
opportunity for proof and trial, whether he was a true prophet or not,
in the multitude of predictions of events to be fulfilled in his
lifetime and during that generation after his death. And also in the
plainness of his predictions, most of them being delivered not in
visionary mystical representations but in a manner intelligible to all.
Therefore the supposition that if Christ were an impostor, God would so
order it, that all these predictions — many of them so strange and
wonderful, and in themselves so exceedingly unlikely — should exactly
come to pass, and that God’s providence should so wonderfully confirm
his words, beyond those of any other prophet that ever had been in the
world, is extremely unreasonable, especially considering the following
things:
First. That God had of old given this as a sign, by which his people
might know a true prophet; viz. The coming to pass of the things
foretold by him. And this rule is annexed by Moses to that great promise
which God gave of the Messiah, Deu. 18:15 etc., “The Lord thy God will
raise up unto thee a Prophet from the midst of thee of thy brethren,
like unto me; unto him ye shall hearken; according to all that thou
desiredst of the Lord thy God in Horeb in the day of the assembly,
saying, Let me not hear again the voice of the Lord my God, neither let
me see this great fire any more, that I die not. And the Lord said unto
me, They have well spoken that which they have spoken. I will raise them
up a Prophet from among their brethren, like unto thee, and will put my
words in his mouth, and he shall speak unto them all that I shall
command him. And it shall come to pass, that whatsoever will not hearken
unto my words which he shall speak in my name, I will require it of him.
But the prophet which shall presume to speak a word in my name, which I
have not commanded him to speak, or that shall speak in the name of
other gods, even that prophet shall die. And if thou say in thine heart,
How shall we know the word which the Lord has not spoken? When a prophet
speaketh in the name of the Lord, if the thing follow not, nor come to
pass that is the thing which the Lord has not spoken but the prophet has
spoken it presumptuously; thou shalt not be afraid of him.”
Now, therefore, since Jesus professed to be the Messiah, and the great
Prophet foretold and promised by God in this place, and utter so many
great and wonderful prophecies, it might be expected, if he was a mere
pretender and spoke presumptuously and uttered what the Lord had not
spoken, that God should not have confirmed his prophecies in his
providence. But in that case, [he] would have given his people
opportunity to refute, by this rule, his pretenses.
Second. That foretelling future events is spoken of by God, as one
great thing wherein the Messiah should differ from the false gods and
false prophets, and vain pretenders of the heathens. In that great
prophecy of the kingdom of the Messiah, beginning with the fortieth
chapter of Isaiah (Isa. 40) to the end of the book, the foretelling of
future events, in such a manner as to show that the person who
foretells, does foresee, and has a view of futurity, is often mentioned
as a divine prerogative, and therefore as a good evidence, that he that
does so is a divine person, or speaks by divine authority. Therefore the
prophets and gods of the heathens are often challenged on this head, and
the proof of their authority often put upon this issue: Isa. 41:21-28;
Isa. 42:8, 9; Isa. 43:9-12; Isa. 44:6-8; Isa. 45:3, 21; Isa. 46:10; Isa.
48:14. — In this prophecy it is declared that herein the Messiah should
differ from all vain pretenders (see Isa. 41:27, and Isa. 42, at the
beginning; compared with chap. 41:21-29). Now therefore, is it credible
that God would so order it, that one who falsely pretended to be the
Messiah, should, in so high a degree, have this honor, which God had
mentioned as the great and distinguishing honor which he would put on
the true Messiah, as his elect, in whom his soul delighted?
Third. That the foretelling of future events, as by his own
knowledge, and as events that are to be accomplished by his own power,
is spoken of by God as his great prerogative, and as a good and sure
evidence of the divinity of the person who can do thus. And God speaks
thus, in those very places in which he is foretelling the coming of the
Messiah. Isa. 41:21-23, “Produce your cause, saith the Lord; bring forth
your strong reasons, saith the King of Jacob. Let them bring forth, and
show us what shall happen. — Show the things that are to come hereafter,
that we may know that ye are gods.” Isa. 41:26, “Who hath declared from
the beginning, that we may know? And is none that showeth; yea, there is
none that declareth; yea, there is none that heareth your words.” Then,
in the next words, God promises the Messiah, Isa. 41:27, “The first
shall say to Zion, Behold, behold them: and I will give Jerusalem one
that bringeth good tidings;” i.e. that foreshows glorious future
things which God is about to do for his people. In the words that
follow, it is signified that thus God would supply that defect which
arose from the impotence of the heathen gods, and grant that thing
wherein they were so deficient. Isa. 41:28-29….
Therefore, since God mentions the foretelling of future events in this
manner, as a certain note of divinity, and a distinguishing honor that
he would put on the Messiah, his elect in whom his soul delights, is it
credible, that God would put this honor, in so great a degree, on
one who falsely pretended to be the Messiah, and the beloved of God? And
especially, when he pretended, in this respect, to have the same honor
which belongs to God, as John 16:13-15, “He will show you things to
come. He shall glorify me; for he shall receive of mine, and shall show
it unto you. All things that the Father has are mine: therefore said I,
that he shall take of mine, and shall show it unto you.” He also speaks
of his knowledge of divine secrets, and future events, as the effect of
the peculiar love that God had to him, John 5:20, “The Father loveth the
Son, and showeth him all things that himself doth.”
1192. Evidence That Jesus Is the Messiah. It is a great
argument that Jesus is the true Messiah in that he is the person that
has actually brought life and immortality to light, which is so
agreeable to reason and to the innumerable dark hints given in the Old
Testament: that he has declared, with great plainness of speech, a
future state of rewards and punishments as is most rational and
agreeable to the nature of true religion and virtue, tending most
properly to promote these things according to what is taught by the
reason of mankind in its best improvement and as it appeared in the
wisest philosophers, and by the Word of God delivered in the Old
Testament, which shows how essential to true virtue and religion are
weanedness from the riches, pleasures and honors of this world and a
readiness to lay down our lives for God, etc. and to place our happiness
in God, in the knowledge of him, in union and communion with him,
conformity to him, and dwelling with him. It is exceedingly manifest
from reason and the Old Testament that such state of future rewards and
punishments is appointed by the great moral Governor of the world, and
that these rewards and punishments are the grand sanction of the divine
law, and of all God’s commands, and consequently that it must be in
God’s design, some time or other, plainly to reveal them to the world,
and not always to keep them hid, as it were, behind a veil. But Jesus
is, in effect, the person that has brought to light such a future state
as reason says there is, and as we, now being taught by Jesus, can see
to have been limited often in the Old Testament and has actually brought
it to be the received doctrine among mankind, received by all the
Christian nations of the world, as one of the most fundamental articles
of their faith and religion, and as that which is plainly exhibited
without a vain conjecture and made evident beyond controversy, and fully
established among his followers.
Seeing this was to be done, and seeing God had a design to bring these
things thus to light at last, and he had forborne for so many ages,
there is the greatest reason to suppose that it was to be done by the
Messiah, who is prophesied of as God’s greatest prophet and teacher, and
as light of the world, who should bring glad tidings, who should most
clearly reveal the divine law and covenant, and publish good tidings and
salvation. It was foretold that eternal life should be a benefit of the
Messiah’s kingdom. Our Jesus is the person that has most plainly and
rationally taught the doctrines of the resurrection and general
judgment, and fully introduced and established these doctrines,
agreeably to the hints and prophecies of the Old Testament.
It
is a great evidence that Jesus is the Messiah that he has abolished the
ceremonial law and introduced a spiritual, rational service, fit for all
nations, which reason and the Old Testament show plainly was a thing to
be done by the Messiah.
It
is a great argument that Jesus is the Messiah, that there is such a
correspondence between him, what he did and suffered, the doctrine he
taught, the administration he introduced, and the types of the Old
Testament. It is plain these types did mainly point to the Messiah and
were to be fulfilled in him, and it is evident that they were remarkably
fulfilled in Jesus.
1193. Prophecies from Isaiah. Great changes in kingdoms and
nations, coming to pass according to God’s predictions, is often spoken
of by God himself, in the Old Testament, as a great evidence of his
being the only true God, vastly distinguished from all other gods, and
infinitely above them. Particularly, his foretelling the great changes
brought to pass in the world relating to his church and people, such as
great deliverances and salvations to his own people, and great judgments
and destruction to those nations that injure them, and are their
enemies.
1.
The foretelling of the revolutions of nations and monarchies, and
particularly the destruction of Babylon by Cyrus, is greatly insisted on
by God, as a great evidence of his being the true God, and as most
clearly and greatly distinguishing him from all pretenders to divinity.
See Isa. 41:21-27. See also Isa. 44:25, to the end, and Isa. 46:10. But
Jesus was one that professed divinity, and foretold revolutions of
nations as great and strange as this, yea, far more wonderful. He
foretold the destruction of Jerusalem, which had been the holy city, and
of the nation of Jews, who had been God’s own people, and whose
protector he had in a special manner been, and towards whom he exercised
a most peculiar providence. He also foretold the deliverance of the
Christians who were in Jerusalem. It was a greater thing, and less to be
expected, that such a city and such a nation should be destroyed, than
that destruction should befall a nation of aliens. Therefore, to
foretell this destruction, with the various circumstances of it, as they
actually took place, is a greater evidence of divine foreknowledge, than
to foretell the destruction of a nation of aliens.
2.
In this very passage, the foretelling of the conversion of the Gentiles
from their heathenism and from idolatry is spoken of as the prerogative
of the true God, a glory that should not be given to another, Isa.
42:8-9 (see also verses 1-17 entirely).
Again, the foretelling of the gathering of God’s people from all
nations, and enlightening the blind, and opening the ears of the deaf,
is spoken of as greatly and evidently distinguishing the true God and
his servant Messiah, Isa. 43:6-13. But thus Jesus did.
So
in Isa. 44:3-8, the foretelling of the conversion of multitudes to
profess themselves the people of the true God, with the exact
accomplishment, is spoken of and insisted on as a certain and very
distinguishing note of the true God. But thus did Jesus.
In
the 25th and 26th verses of the same chapter (Isa. 44:25-26), God
declares that he frustrates the prediction of false pretenders, but will
confirm the word of true prophets, and particularly of his servant,
i.e. the Messiah. Called God’s servant often in the preceding
chapters. See also Isa. 19:12.
In
Isa. 45:21 to the end, the foretelling of the conversion of the Gentiles
from idolatry to the worship of the true God, is represented in like
manner, as an high prerogative and certain evidence of the true God.
In
Isa. 48, the foretelling of such great salvations, as speaking in his
own name, is introduced as a great evidence that the person who
foretells, is the same who does the work.
1194. Prophecies from Isaiah. The turning of the wilderness
into a fruitful field, is spoken of by God as a peculiar work of God,
and a certain sign of a divine hand, Isa. 41:18-20, “I will open rivers
in high places, and fountains in the midst of the valleys. I will make
the wilderness a pool of water, and the dry land springs of water. I
will plant in the wilderness the cedar, the shittah-tree, and the
myrtle, and the oil-tree. I will set in the desert, the fir-tree, and
the pine, and the box-tree together, that they may see and know, and
consider and understand together, that the hand of the Lord hath done
this.” It is evident this is not intended in a literal sense, but
signifies the happy change in the state of mankind, from a state wherein
men are represented as barren, as briers and thorns, and as wild beasts,
to a morally excellent and happy state. This might be proved by the
frequent use of such figures in the prophecies of Scripture. But it is
manifest, that this, according to Christ’s prediction, was effected, in
a remarkable manner, by Christ himself, and his apostles and followers,
in the turning of the world from heathenism, to the knowledge and
worship of the true God, to just apprehensions of his moral government,
and from all manner of vice to virtue.
This circumstance may be observed that as it was done at Christ’s word,
according to his prediction, and when he had foretold it as a thing that
he would effect; and as it was done afterward, by his messengers in his
name, pretending only to act as his servants: I say its being done with
these circumstances did as much show that he was the doer of it, as it
appeared that he healed the sick and cast out devils. When these things
were so done at his word, that whenever he spoke and commanded the
effect to be, it immediately was. It makes the relation between the
effect and his word, and the dependence of the latter on the power of
him that speaks the word, as evident.
The
effect of turning the wilderness into a fruitful field, or an effect
described in like figures of speech, is spoken of by God as one of the
greatest of the works of God, far greater than those that were wrought
for Israel in bringing them out of Egypt, Isa. 43:15-21.
If
we consider the particular circumstances of the predictions of Jesus, in
the success of his gospel, and compare them with what is spoken of in
the Old Testament, as the peculiar and distinguishing work of God, the
evidences of the authority and divinity of Jesus will appear yet
greater. Disappointing and baffling the power and subtility of the
potent, the crafty, and the cruel, in their attempts for the destruction
of the poor, the helpless, and the meek, and finally, in a remarkable
manner, giving the latter the ascendancy and victory over their
oppressors and persecutors, and terribly destroying them, is often
spoken of as a peculiar work of the Most High, remarkably manifesting a
divine hand, and gloriously displaying God’s supreme power, and wisdom,
and divine mercy. See Job 5:11-16; the Song of Hannah in 1 Sam. 2; Job
12:17-19, particularly God’s thus baffling the attempts of the heathens
against those that fear him, and that hope in his mercy, Psa. 33:10 to
the end, and Psa. 46 throughout.
We
find these things often spoken of as the peculiar and glorious work of
the Most High, in prophecies of the days of the Messiah, with a
particular application to what he will do, in the times of his kingdom,
for his people who are weak and helpless. See Isa. 25:1-8; Isa. 40:22-24
with verse 27 to the end; Isa. 41:11-12; 54:15-17; 49:24-26; Psa. 68
throughout; Psa. 118:5-23. Yea, this is spoken of as the work and glory
of the Messiah himself, Psa. 72:4; Isa. 11:4, and Psa. 45:3-5.
These things are fulfilled, in the most remarkable manner that ever they
were, in disappointing and baffling the policy, power, and rage of the
greatest, wisest and most potent empire of the heathens, that ever was
in the world, in their greatest rage and violence, and bringing of the
church of Christ to a complete victory, so as to overthrow the ancient,
long established heathenism of the world, in all the nations anywhere
taken notice of in Scripture, so that it never has again revived.
It
is remarkable that it is foretold, particularly in Isa. 42, that the
Messiah should set judgment in the earth, and his law or religion among
the nations, particularly the isles, or Europe, against strong
opposition, and through great sufferings, under which his church should
seem ready to be extinguished or crushed, like smoking flax, or a
bruised reed: but that, finally, judgment should be brought forth to
victory.
1316. Prophecies of Christ. That Christ had the spirit of
prophecy, the destruction of Jerusalem was many ways a remarkable proof.
1.
He often foretold it with its time, and circumstances, and consequences,
and that great and extraordinary event, in all its dreadful
circumstances and great consequences, exactly answered his predictions.
And that it did so, abundantly proved that he was a true prophet, and
that the word of his mouth that he spoke in the name of God, was the
truth, and indeed the Word of God, and consequently, that his doctrine
concerning himself was the Word of God, or was divine doctrine.
And
here this is to be observed that in the other desolations and
captivities that had been in Israel, God sent prophets to foretell them,
and forewarn the people of them, especially the prophets Hosea and Amos.
And what abundant predictions and forewarnings were given of the
destruction of Jerusalem by the Chaldeans, and their captivity into
Babylon, by many prophets, e.g. Isaiah, Micah, Huldah (2 Kin.
22:14-16), Habakkuk, Zephaniah, Jeremiah, and Ezekiel; though that
destruction was but a little thing in comparison with the second
destruction by the Romans, and the captivity that followed but a trifle,
and short of continuance, in comparison of that which has followed the
latter. And therefore, it is altogether unlikely that God should send no
prophet at all to predict or forewarn the people of this, but that there
should be a perfect silence about it for more than 500 years before it
happened. But it was not so. The people had a far greater, more
remarkable, and more affecting warning and predictions of this, than of
the other: not by a prophet that spoke on earth, but by the Prophet of
prophets, the great Prophet of God, the only begotten Son of God, that
is, the Lord from heaven.
In
other respects, God made his hand, in this last destruction, far more
visible, both by an extraordinary interposition, in the strange and
unusual incidents and circumstances of it, and also in extraordinary
signs, forerunners, and presages of it (see No. 48)., than in former
destructions, which is another circumstance that makes it the more
incredible that God should not interpose and manifest himself in this
respect also, viz. in forewarning of it, and giving the reasons
of it by the spirit of prophecy. It appears it was the will of God to
give previous notice of it, by extraordinary presages, in abundance. Why
then, should there be a total silence in God’s more usual manner of
presignification by prophecy.
2.
Christ, who thus exactly foretold this great event, declared, at the
same time, the reason why God would bring such a judgment, and he
declared it should be for their rejection of him, and their contempt and
malignity towards him, his gospel, and his church: as the prophets who
foretold the destruction of Israel and Jerusalem of old, withal declared
the reason for it. And it would be a strange thing, if that which has
been far above all others the greatest judgment that ever God brought on
his people Israel, which, in its duration, has continued much longer
than the whole time of their dwelling in the land of Canaan, should be
brought on them, without anyone to tell them the reason of it, and leave
them all the while in the dark about it. And it is reasonable to suppose
that He who was let so particularly and exactly into the secret of the
divine will with respect to his event, was able also truly to declare
for what reason and end it was brought to pass. But as there was no
other forewarning of the event, since Daniel’s time (who intimated that
it should be fore rejecting the Messiah), except Christ’s prediction, so
no other reason was given but that which he gave, which therefore should
be received as the true reason. But if God brought that destruction for
not receiving Christ, how great a testimony of God is this to Christ’s
divine authority!
3.
Christ foretold this great event, as that which he himself would bring
to pass, Luke 19:27. That it should come by his forsaking them, and not
protecting them, Mat. 23:34-39; Luke 13:34-35. That is should be his
curse, represented by his cursing the barren fig tree; that it should be
by his coming, Luke 17:30, with context and Mat. 24:3, etc.
And
how the fulfillment of such a prediction, with such a circumstance, is
often spoken of in the Old Testament as an evidence of the divinity of
the prophet.
4.
The circumstances and incidents of this great event, were such as
remarkably showed it to be the will of God, that the Mosaic dispensation
should be abolished, and to show that God thenceforward would have no
more regard to the peculiar institutions or promises of it (see No. 48).
Besides, the consequence in blotting out the family of Aaron, and tribe
of Levi, by the confusion of their tribes, and their temple and land
being so long in desolation, and the people in dispersion, by which
means God has now made it impossible for the rules of that dispensation
to be upheld, for a much longer time than ever they were attended, which
is a great testimony from heaven that that dispensation is at an end,
and consequently that the Messiah, before that, had appeared, and that
the doctrine of Christ, in which he taught, that the time was come that
men should no more worship in that mountain, nor at Jerusalem, but
should worship God in spirit and in truth, was the Word of God, and that
He was the Messiah.
5.
That the punishment of the Jews had so many shrewd marks and signatures
of the displeasure of God, for their despising, evil-treating, and
crucifying Jesus, is another thing that make this awful event a seal of
his divine mission and authority.
6.
That Christ’s followers, the Christians that were in the city, were, by
wonderful providence, generally delivered, being guided by Christ’s
prophetic directions. See No. 48.
1327. Christ’s Divine Mission. That one great event of the
conversion of the Gentile world from idols to the acknowledgment and
worship of the God of Israel, together with the acknowledgment of
himself (the Messiah) and subjection to him, so often foretold as what
should be the great work and distinguishing honors of the Messiah, is a
great and glorious evidence of the divine mission of Jesus of Nazareth
and of his true Messiahship. To set this in its proper light, the
following things may be considered:
1.
How often this is foretold, and how copiously and abundantly it is
insisted on, as a great, remarkable, and wonderful event, which the
Messiah should accomplish.
2.
It is plainly foretold as a great, glorious, and most distinguishing
work of the Messiah, and his peculiar honor, thus to turn the heathen
world from idolatry, to the acknowledgment and worship of the God of
Israel, and to bring them to submit to him, and trust him, as their
Teacher, Lawgiver, and Savior.
See
in what a pompous manner this great honor is promised to the Messiah, in
Isa. 43:1-9. It is promised as the Messiah’s great reward, and peculiar
manifestation of the great and distinguishing love of God to him, Psa.
2:8; Isa. 53, latter end; Psa. 110. It is prophesied of as a mighty and
peculiar work of God, compared to which that of Abraham’s victory over
the kings and their armies, was but the shadow, with a challenge to the
gods of the heathens, and all their abettors, to try their strength with
him, Isa. 40, 41, 42.
3.
Though, according to modern Jews, some of the doctrines that Christ has
taught the Gentiles, are very erroneous, as that he was the Messiah,
etc. Yet it is indisputable that he has introduced and established among
the Gentiles those same great and important things, which it was
foretold should be introduced by the Messiah. He has brought them to
forsake all their ancient idols, to destroy all their images of silver,
gold, brass, and iron, wood and stone, and utterly abandon all things of
that nature…. He has overthrown all those kinds of idolatry that were
spoken of in the Old Testament, as practiced by the heathen nations
round about the land of Canaan, and in all countries far and near that
were known in those times; has abolished all those heathenish practices
that were condemned in the Old Testament, in Israel, and in other
nations; and has brought them to profess and worship the only one God,
who in six days made heaven and earth, and the sea, and all that is in
them. He has brought them to worship Jehovah, the God of Abraham, Isaac
and Jacob, and the same God who brought the children of Israel out of
Egypt, led them through the wilderness and brought them into Canaan, and
dwelt in their tabernacle and temple, and spoke to them of old by their
prophets….
And
to those doctrines which the Jews call errors, which Jesus taught the
nations, the chief of them is that he was the Messiah. And the supposing
that to be an error is a perfect plain, bold begging of the question.
For it is implied in the prophecies that when the Messiah did indeed
come, this is one thing that he should teach the nations and bring them
to acknowledge that they would submit to him as the great Messiah. And
if Jesus had not brought the nations to acknowledge this with respect to
himself, it would have been an evidence against him.
Another error which they suppose he taught was that he was God. But this
is certainly agreeable to the prophecies of their own Scriptures, which
often teach that the Messiah should be God. Another is the doctrine of
the Trinity, but this also is plainly agreeable to their own Scriptures.
Another is the abolition of the ceremonial law, but this was foretold as
what should be done by the Messiah, and therefore is rather a
confirmation of Jesus Christ as the Messiah, and a plain instance of his
fulfilling the prophecies.
4.
The idolatry which Christ delivered the nations from is that same kind
of idolatry which it was foretold the Messiah should abolish. This is
exceedingly plain in Isaiah 40, 41, and the following chapters. It was
that kind of idolatry by images, etc. which had been practiced by the
nations round about Canaan, and by the heathen nations that were famed
in the history of the Old Testament.
5.
It may be considered how great and important a work such a change and
conversion of the world is in its nature and kind. It is represented as
a great work of God to heal the diseases of the body, but it a much
greater, to heal the diseases of the mind…. It is represented as a great
work of God to cause light to shine out of darkness. But the heathenish
darkness that overspreads the world is often represented as the most
dreadful darkness. Delivering the heathen world from this disease and
calamity is spoken of as a thing far beyond their own power, Isa.
44:19-20.
God’s appearing above the idols of the nations, and getting victory over
them in instances infinitely less than this, is spoken of as a great
work of God, a glorious display of his power, majesty and greatness: as
his appearing above the idols of Egypt in the thing wherein they dealt
proudly. How much greater was the victory of Christ over the idols of
the nations! How much greater the overthrow! ….God honored him as above
the heathen gods, in causing the image of Dagon to fall before him, and
in breaking off his head and hands. So God is represented in the
prophecies of Isaiah, as gloriously manifesting himself, as above the
gods of the heathens, in appearing above Bel and Nebo, the idols of
Babylon, when Babylon was destroyed, and the Jews delivered from their
captivity there.
6.
The vast extent to which Christ accomplished this effect is to be
considered. It was done through all the heathen countries that were
known in the times of the Old Testament, through all the nations there
mentioned…. but vastly beyond the utmost limits of the then known world.
Nebuchadnezzar overrun the greater part of the nations that were then
known. But the Babylonish empire was but a small thing in comparison
with the Roman empire, which Christ converted from heathenism. And it is
to be considered that the Mahometans derive all the notions they have of
the true God originally from Jesus Christ. It is also to be considered
that America is now, in effect, in the possession of those that own the
name of Jesus, and was taken from the heathen. By this vast extent of
Christ’s influence, not only all the heathen gods, and all those kinds
of idolatry which are mentioned in any part of the Old Testament are
abolished, but innumerable other kinds of idols and idolatry.
7.
Jesus overthrew heathenism, not only in so vast an extent, but at a time
when it was in the greatest strength at which it had ever arrived, from
the foundation of the world to that time, yea, or ever since that time.
He overthrew it in its strongest empire, when it had the greatest
earthly powers, authority, riches, and wisdom on its side, that ever
had. He overthrew it in that kingdom which the Scripture says was strong
as iron, and that broke in pieces and subdued all things, as iron is
made use of to cut and break and subdue all things. He conquered the God
of this world in his greatest glory and magnificence, when he was most
secure, most ready to say, “I sit a king forever.”
And
as heathenism, at that time, enjoyed the greatest strength and advantage
to maintain itself, so it exerted all that power and strength which it
had obtained, in opposition to Jesus, to endeavor to hinder this great
effect we are speaking of. But all was in vain. Jesus overcame
heathenism in all this its strongest opposition.
8.
Our Jesus not only wrought this work to so great a degree and extent,
and against the greatest opposition to him that ever had been exerted,
but he wrought the work effectually and durably. Though indeed other bad
things have arisen since, yet that ancient idolatry remains abolished to
this day.
9.
This effect wrought by our Jesus is vastly the greatest and best
revolution that ever was brought to pass in the world. It is vastly the
greatest revolution that ever was, the most like creating the world
anew. And it was the best, the most happy revolution, consisting in
abolishing things that were worst, most absurd, most debasing to
mankind, and most pernicious and most hateful to God. And it introduced
instead, thereof, that light and knowledge, and those laws,
constitutions, regulations, and means that were most noble, excellent,
worthy, and tending to the dignity, perfection, and happiness of men,
and the honor of God.
10.
This was a work wherein God put peculiar honor upon our Jesus, vastly
distinguishing him from, and exalting him above all the rest of mankind,
even the greatest and best, and those who, in other respects, had been
most favored and honored of God.
All
the wise men among the heathens that had some notion of the true God,
and the vanity of idols, though there had been a succession of great
philosophers, who arrived at great attainments in the knowledge of the
nature of things in many respects, and philosophic knowledge had been
increasing in the world for five or six hundred years, yet all with
united exertions availed nothing for the production of any such effect:
but, after all, the world grew worse and worse in their idolatries.
God, in this, conferred an infinitely greater honor upon Jesus, than
ever he had done on any of his own people, than upon any of the most
eminent saints that ever had existed from the foundation of the world.
He did that which none of his prophets could do. Daniel was a great
prophet, was remarkably and openly honored by God, as his most peculiar
favorite, and seemed to enjoy advantages for the accomplishing of an
effect of this kind, in many respects beyond other of the prophets…. But
no effect followed, nor anything like it.
David was a man highly favored of God, often declared to be a man after
God’s own heart, was a zealous hater and opposer of the idolatry of the
heathens, and had his heart set much on the setting up the kingdom of
the true God through the world…. But yet he was made the instrument of
no such revolution as this. Solomon, his son, was yet a much greater
prince, in wisdom, magnificence, greater authority, great fame, and
extensive influence in the world. All nations used to come to him for
instruction, and he did great things for the honor of the true God, that
all the nations of the earth might hear his name, and might be induced
to worship him, as appears by his prayer, 1 Kin. 8. But God never
honored him, by making him the instrument of any such great revolution
as that which we are speaking of, accomplished by Jesus Christ….
It
was a great work of the ancient judges, prophets, and kings of Israel,
whom God raised up and most distinguishingly favored, to be the
instruments to bring to pass the reformation of Israel, when they had
corrupted themselves with idolatry for 40 or 50 years. This was the
highest honor of the ancient judges. This was the glory of those
excellent princes so highly favored of God, Hezekiah and Josiah. It was
a great work of Moses to recover the people of Israel after they were
corrupted with Egyptian idolatry, and was what he could not thoroughly
accomplish. Elijah and Elisha, and all other prophets sent to the ten
tribes, never could thoroughly reclaim them from their idolatrous
corruptions. Those great prophets, Isaiah, Jeremiah, and Ezekiel could
not thoroughly purge the Jews from idolatry. And as to converting the
heathen world from their idolatry, it was what the whole nation of the
Jews could not do….
It
is spoken of as a great honor that God in his providence put upon
Joseph, that he was advanced to be an instructor of the Egyptians, and
to teach the senators of Egypt wisdom. But how small was the effect! As
to the knowledge of God, which the Scriptures of the Old Testament often
speak of as the highest part of wisdom, there was no great abiding
alteration. But the Egyptians, in the generations immediately following,
were sunk into vastly greater degrees of heathenish darkness that ever,
and not only so, but they drew the Israelites, Joseph’s own people, into
the corruption.
Abraham, Isaac, and Jacob were separated from the rest of the world,
because of its idolatry, that the knowledge and worship of the true God
might be kept up in the world. But they were not made the instruments of
reclaiming any people from idolatry, or of preventing the inhabitants of
the land where they dwelt, from sinking apace into the grossest and most
impious idolatrous principles and practices.
11.
Jesus converted those parts of the world that it was foretold the
Messiah should convert, as that he should convert the chief nations of
the world for power, arts, wealth, merchandise, and seafaring; and those
parts of the world that had belonged to the four monarchies, especially
the last of them, viz. the Roman monarchy; and particularly the
inhabitants of Lesser Asia and Europe (Egypt, many parts of Arabia,
Philistia, Tyre, Babylonia, Tubal, Tarshish, Javan, and the far isles of
the sea, as is remarkably fulfilled in the conversion of the utmost
parts of Europe, and those great islands, Great Britain and Ireland, and
of America). And many other circumstances might be mentioned, which are
exactly fulfilled in what Jesus has done.
12.
Let it be considered how unreasonable it is to suppose that after this
great effect had been so abundantly insisted on as the peculiar and most
distinguishing honor of the Messiah, God should suffer it to be
anticipated by another, a grand impostor, one most wickedly pretending
himself to be the Messiah (such as the Jews most blasphemously suppose
our Jesus to be); that he would so favor him in his imposture as to give
him the honor of conquering the heathen world, in its greatest monarchy,
in its highest advancement, strength, and authority, etc.; that he would
produce this effect, foretold as the prerogative of the Messiah, in such
vast extent, to so great a degree, and in so durable a manner; and all
not only agreeably to God’s frequent and abundant predictions in the Old
Testament, but also agreeably to the predictions of this very impostor,
declaring that he was the Messiah, and that, as such, he would
accomplish this effect.
13.
It may be further considered that this effect has been so accomplished
already, that it cannot now be accomplished by another Messiah,
according to the prophecies. The prophecies are already fulfilled, and
do not remain to be fulfilled by another. Jesus has abolished heathenish
idolatry in all the nations round about Canaan, and in every heathen
nation at any time mentioned in the Old Testament, and it does not now
remain to be accomplished in any one of them: neither in those isles
mentioned in the prophecies, in the countries that had been subject to
the four monarchies, nor in the fourth and greatest monarchy, the Roman
empire.
14.
If this revolution, which is vastly the greatest that ever was
accomplished in the world of mankind, be not that which is so often
foretold as what the Messiah should accomplish, then it is not foretold
at all, which would be very strange. Strange indeed! That there should
nowhere be any hint of an event, more considerable than any others that
ever were predicted in any prophecy concerning any change or revolution
in any nation or nations: a revolution that was of such a nature as
would have been most likely to be foretold, being of a religious nature,
and so most nearly concerning the kingdom and city of God.
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