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That the Son of God

Messiah at that time, also from what the jews "We have a law, and by

them, that from thenceforth he should be in possession of the kingdom of the Messiah, expressed in these words, ver. 69." Hereafter shall the Son of Man sit on the " right hand of the power of God:" which made them all cry out," Art thou then the Son of God?" i. e. Dost thou then own thyself to be the Messiah? To which he replies, "Ye say that I am." was the known title of the amongst the jews, we may see say to Pilate, John xix. 7. our law he ought to die, because he made himself "THE SON OF GOD;" i. e. by making himself the Messiah, the prophet which was to come, but falsely; and therefore he deserves to die by the law, Deut. xviii. 20. That this was the common signification of the Son of God, is farther evident, from what the chief priests, mocking him, said, when he was on the cross, Matt. xxvii. 42. "He saved others, himself he cannot save if he be the king of Israel, let him now come "down from the cross, and we will believe him. He "trusted in God, let him deliver him now, if he will "have him; for he said, I am the SON OF GOD;" i. e. He said, he was the Messiah: but 'tis plainly false; for, if he were, God would deliver him: for the Messiah is to be king of Israel, the Saviour of others; but this man cannot save himself. The chief priests mention here the two titles, then in use, whereby the jews commonly designed the Messiah, viz. "Son of God, " and king of Israel." That of Son of God was so familiar a compellation of the Messiah, who was then so much expected and talked of, that the Romans, it seems, who lived amongst them, had learned it, as appears from ver. 54. "Now when the centurion and

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they that were with him, watching Jesus, saw the "earthquake, and those things that were done, they "feared greatly, saying, truly this was the SON OF "GOD;" this was that extraordinary person that was looked for.

Acts ix. St. Paul, exercising the commission to preach the gospel, which he had received in a miraculous way, ver. 20. "Straitway preached Christ in the synagogues,

"that he is the Son of God;" i. e. that Jesus was the Messiah: for Christ, in this place, is evidently a proper name. And that this was it, which Paul preached, appears from ver. 22. "Saul increased the more in "strength, and confounded the jews, who dwelt in "Damascus, proving that this is the very Christ," i. e. the Messiah.

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Peter, when he came to Cornelius at Cæsarea, who, by a vision, was ordered to send for him, as St. Peter on the other side was by a vision commanded to go to him; what does he teach him? His whole discourse, Acts x. tends to show what, he says, God commanded the apostles, "To preach unto the people, and to testify, that it is he [Jesus] which was ordained of "God to be the judge of the quick and the dead. "And that it was to him, that all the prophets give "witness, that, through his name, whosoever believ"eth in him, shall have remission of sins," ver. 42, 43. "This is the word, which God sent to the children of "Israel; that WORD, which was published throughout "all Judea, and began from Galilee, after the bap"tism which John preached," ver. 36, 37. And these are the words, which had been promised to Cornelius, Acts xi. 14, "Whereby he and all his house should be "saved" which words amount only to thus much: that Jesus was the Messiah, the Saviour that was promised. Upon their receiving of this, (for this was all was taught them,) the Holy Ghost fell on them, and they were baptized. 'Tis observable here, that the Holy Ghost fell on them, before they were baptized, which, in other places, converts received not till after baptism. The reason whereof seems to be this, that God, by bestowing on them the Holy Ghost, did thus declare from Heaven, that the gentiles, upon believing Jesus to be the Messiah, ought to be admitted into the church by baptism, as well as the jews. Whoever reads St. Peter's defence, Acts xi. when he was accused by those of the circumcision, that he had not kept that distance, which he ought, with the uncircumcised, will be of this opinion; and see by what he says, ver. 15, 16, 17, that this was the ground, and an irresistible autho

rity to him for doing so strange a thing, as it appeared to the jews, (who alone yet were members of the christian church,) to admit gentiles into their communion, upon their believing. And therefore St. Peter, in the foregoing chapter, Acts x. before he would baptize them, proposes this question, "to those of the circum "cision, which came with him, and were astonished, "because that on the gentiles also was poured out the

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gift of the Holy Ghost: can any one forbid water, that "these should not be baptized, who have received the Holy Ghost as well as we?" ver. 47. And when some of the sect of the pharisees, who believed, thought it needful that the converted gentiles should be circumcised and keep the law of Moses, Acts xv. " Peter rose up "and said unto them, men and brethren, you know that a good while ago God made choice amongst us, that "the gentiles," viz. Cornelius, and those here converted with him, "by my mouth should hear the gospel and "believe. And God, who knoweth the hearts, bare "them witness, giving them the Holy Ghost, even as " he did unto us, and put no difference hetween us and "them, purifying their hearts by faith," v. 7-9. So that both jews and gentiles, who believed Jesus to be the Messiah, received thereupon the seal of baptism; whereby they were owned to be his, and distinguished from unbelievers. From what is above said, we may observe that this preaching Jesus to be the Messiah is called the Word, and the Word of God: and believing it, receiving the Word of God. Vid. Acts x. 36, 37. and xi. 1, 19, 20. and the word of the gospel, Acts xv. 7. And so likewise in the history of the gospel, what Mark, chap. iv. 14, 15, calls simply the word, St. Luke calls the word of God, Luke viii. 11. And St. Matthew, chap. xiii. 19, the word of the kingdom; which were, it seems, in the gospel-writers synonymous terms, and are so to be understood by us.

But to go on Acts xiii. Paul preaches in the synagogue at Antioch, where he makes it his business to convince the jews, that "God, according to his promise, had of the seed of David raised to Israel a Sa"viour Jesus." v. 24. That he was He of whom the pro

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phets writ, v. 25-29, i. e. the Messiah: and that, as a demonstration of his being so, God had raised him from the dead, v. 30. From whence he argues thus, v. 32, 33. We evangelize to you, or bring you this gospel," how that the promise which was made to our "fathers, God hath fulfilled the same unto us, in that he "hath raised Jesus again;" as it is also written in the second psalm, "Thou art my Son, this day I have begotten thee." And having gone on to prove him to be the Messiah, by his resurrection from the dead, he makes this conclusion, v. 38, 39. "Be it known unto you, "therefore, men and brethren, that through this man " is preached unto you forgiveness of sins; and by him "all who believe are justified from all things, from "which they could not be justified by the law of Moses." This is in this chapter called "the Word of God," over and over again: compare v. 42, with 44, 46, 48, 49, and chap. xii. v. 24.

Acts xvii. 2-4. At Thessalonica, "Paul, as his "manner was, went into the synagogue, and three sab"bath days reasoned with the jews out of the scriptures;

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opening and alleging, that the Messiah must needs "have suffered, and risen again from the dead: and that "this Jesus, whom I preach unto you, is the Messiah. "And some of them believed, and consorted with Paul "and Silas: but the jews which believed not, set the city in an uproar." Can there be any thing plainer, than that the assenting to this proposition, that Jesus was the Messiah, was that which distinguished the believers from the unbelievers? For this was that alone, which, three sabbaths, Paul endeavoured to convince them of, as the text tells us in direct words.

From thence he went to Bercea, and preached the same thing and the Beroans are commended, v. 11, for searching the scriptures, whether those things, i. e. which he had said, v. 2, 3, concerning Jesus's being the Messiah, were true or no.

The same doctrine we find him preaching at Corinth, Acts xviii. 4-6. " And he reasoned in the synagogue every sabbath, and persuaded the jews and the Greeks. "And when Silas and Timotheus were come from Mace

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donia, Paul was pressed in spirit, and testified to the jews, that Jesus was the Messiah. And when they "opposed themselves, and blasphemed, he shook his rai"ment, and said unto them, Your blood be upon your "own heads, I am clean; from henceforth I will go "unto the Greeks."

Upon the like occasion he tells the jews at Antioch, Acts xiii. 46," It was necessary that the word of God "should first have been spoken to you; but seeing you "put it off from you, we turn to the gentiles." "Tis plain here, St. Paul's charging their blood on their own heads, is for opposing this single truth, that Jesus was the Messiah; that salvation or perdition depends upon believing or rejecting this one proposition. I mean, this is all that is required to be believed by those who acknowledge but one eternal and invisible God, the maker of heaven and earth, as the jews did. For that there is something more required to salvation, besides believing, we shall see hereafter. In the mean time, it is fit here on this occasion to take notice, that though the apostles in their preaching to the jews, and the devout, (as we translate the word recóuevo, who were proselytes of the gate, and the worshippers of one eternal and invisible God,) said nothing of the believing in this one true God, the maker of heaven and earth; because it was needless to press this to those who believed and professed it already (for to such, 'tis plain, were most of their discourses hitherto.) Yet when they had to do with idolatrous heathens, who were not yet come to the knowledge of the one only true God; they began with that, as necessary to be believed; it being the foundation on which the other was built, and without which it could signify nothing.

Thus Paul speaking to the idolatrous Lystrians, who would have sacrificed to him and Barnabas, says, Acts xiv. 15, "We preach unto you, that ye should turn "from these vanities unto the living God, who made "heaven and earth, and the sea, and all things that are "therein who in times past suffered all nations to walk "in their own ways. Nevertheless he left not himself "without witness, in that he did good, and gave us rain