who were profelytes of the gate, and the worshippers of one eternal and invisible God) faid nothing of the believing in this one true God, the maker of hea ven and earth; because it was needless to prefs this to. those who believed and profeffed it already (for to fuch, 'tis plain, were moft of their difcourses 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 neceffary to be believed; it being the foundation on which the other was built, and without which it could fignify nothing.

THUS Paul speaking to the idolatrous Lyftrians, who would have facrificed to him and Barnabas, fays, Acts xiv. 15, "We preach unto you, that you fhould turn from thefe vanities unto the living God, who made heaven, and earth, and the fea, and all things that are therein: Who in times paft fuffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladnefs."

THUS alfo he proceeded with the idolatrous Athenians, Acts xvii, telling them, upon occafion of the altar dedicated to the unknown God," whom ye ignorantly worship, him declare I unto you. God who made the world, and all things therein, feeing that he is Lord of heaven and earth, dwelleth not in temples made with hands.-Forafmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or filver, or stone, graven by art, and man's device. And the times of this ignorance God winked at; but now commandeth all men every-where to repent: Because he hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained: whereof he hath given affurance unto all men. in that he hath raifed him from the dead." So that we fee, where any thing more was neceffary to be proposed to be believed, as there was to the heathen idolaters, there the apoftles were careful not to omit it.

ACTS xviii. 4, " Paul at Corinth reafoned in the fynagogue every fabbath-day, and teftified to the Jews, that Jefus was the Meffiah." Ver. 11, "And he continued there a year and fix months, teaching the word of God amongst them;" i. e. The good news, that Jefus was the Meffiah; as we have already fhewn is meant by "the Word of God."

APOLLOS, another preacher of the gospel, when he was inftructed in the way of God more perfectly, what did he teach but this fame doctrine? As we may fee in this account of him, Acts xviii. 27. That "when he was come into Achaia, he helped the brethren much, who had believed through grace.. For he mightily convinced the Jews, and that publickly, fhewing by the Scriptures that Jefus was the Meffiah.

St. Paul, in the account he gives of himself before Feftus and Agrippa, profeffes this alone to be the doctrine be taught after his converfion: For, fays he, Acts xxvi. 22, “Having obtained help of God, I continue unto this day, witneffing both to fmall and great, faying none other things than thofe which the prophets and Mofes did fay fhould come: That the Meffiah thould fuffer, and that he fhould be the firft that should rife from the dead, and fhould fhew light unto the people, and to the Gentiles." Which was no more, than to prove

VOL. III.

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that

Acts xv. 7..

that Jefus was the Meffiah. This is that, which, as we have above observed, is called the Word of God; Acts xi. 1. compared with the foregoing chapter, from v. 34. to the end. And xiii. 42. compared with 44, 46, 48, 49. and xvii. 13. compared with v. 11, 13. It is alfo called, "the Word of the Gofpel," And this is that Word of God, and that Gospel, which, whereever their difcourfes are fet down, we find the apoftles preached; and was that Faith, which made both Jews and Gentiles believers and members of the church of Chrift; purifying their hearts, Acts xv. 9. and carrying with it remiffion of fins, Acts x. 43. So that all that was to be believed for juftification, was no more but this fingle propofition, that " Jefus of Nazareth was the Chrift, or the Meffiah." All, I fay, that was to be believed for juftification: For that it was not all that was required to be done for juftification, we shall see hereafter.

THOUGH We have feen above from what our Saviour has pronounced himself, John iii. 36, "that he that believeth on the Son, hath everlasting life; and he that believeth not the Son, shall not fee life, but the wrath of God abideth on him;" and are taught from John iv. 39, compared with v. 42, that believing on him, is believing that he is the Meffiah, the Saviour of the World; and the confeffion made by St. Peter, Mat. xvi. 16, that he is "the Meffiah, the Son of the living God," being the rock, on which our Saviour has promised to build his church; though this, I fay, and what else we have already taken notice of, be enough to convince us what it is we are in the gospel required to believe to eternal life, without adding what we have obferved from the preaching of the apoftles; yet it may not be amifs, for the farther clearing this matter, to obferve what the Evangelifts deliver concerning the fame thing, though in different words; which, therefore, perhaps, are not fo generally taken notice of to this purpofse.

We have above obferved, from the words of Andrew and Philip compared, that the Meffiah, and him of whom Mofes in the law and the prophets did write," fignify the fame thing. We fhall now confider that place, John i, a little farther. Ver. 41, "Andrew fays to Simon, we have found the Meffiah." Philip, on the fame occafion, v. 45, fays to Nathanael, "we have found him, of whom Mofes in the law and the prophets did write, Jefus of Nazareth, the fon of Jofeph." Nathanael, who difbelieved this, when, upon Chrift's speaking to him, he was convinced of it, declares his affent to it in thefe words: Rabbi, thou art the Son of God, thou art the king of Ifrael." From which it is evident, that to believe him to be "Him, of whom Moses and the prophets did write," or to be the " Son of God," or to be "the king of Ifrael," was in effect the fame as to believe him to be the Mefliah: and an affent to that, was what our Saviour received for believing. For, upon Nathanael's making a confeffion in these words, "Thou art the Son of God, thou art the king "of Ifrael; Jefus anfwered and faid to him, Because I faid to thee, I faw thee "under the fig-tree, doft thou BELIEVE? Thou shalt fee greater things than thefe," ver. 51. I defire any one to read the latter part of the firft of John, from ver. 25, with attention, and tell me, whether it be not plain, that this. phrafe, The Son of God, is an expreffion ufed for the Meffiah. To which let

him add Martha's declaration of her faith, John xi. 27, in these words: "I "believe that thou art the Meffiah, THE SON OF GOD, who should come into "the world;" and that paffage of St. John xx. 31, "That ye might believe "that Jefus is the Meffiah, THE SON OF GOD; and that, believing, ye might "have life through his name:" and then tell me whether he can doubt that Meffiah, the Son of God, were fynonymous terms, at that time, amongst the Jews.

THE prophecy of Daniel, chap. ix, when he is called "Meffiah the Prince;" and the mention of his government and kingdom, and the deliverance by him, in Ifaiah, Daniel, and other prophecies, understood of the Meffiah; were fo well known to the Jews, and had so raised their hopes of him about this time, which, by their account, was to be the time of his coming, to restore the kingdom to Ifrael; that Herod no fooner heard of the magi's enquiry after Him "that was born king of the Jews," Matth. ii, but he forthwith " demanded "of the chief priests and scribes, where the Meffiah fhould be born," ver. 4. Not doubting but, if there were any king born to the Jews, it was the Meffiah: whofe coming was now the general expectation, as appears, Luke iii. 15, "The people being in expectation, and all men mufing in their hearts, of John, "whether he were the Meffiah or not." And when the priests and Levites fent to ask him, who he was; he, understanding their meaning, anfwers, John i. 20, "That he was not the Meffiah;" but he bears witness, that Jefus "the Son of God," i. e. the Meffiah, ver. 34.

"is

THIS looking for the Meffiah, at this time, we fee alfo in Simeon; who is faid to be "" waiting for the confolation of Ifrael," Luke ii. 21. And having the child Jefus in his arms, he fays, he had "feen the falvation of the Lord, ver. 30. And, "Anna coming at the fame inftant into the temple, fhe gave thanks alfo unto the Lord, and spake of him to all them that looked for redemption in Ifrael," ver. 38. And of Jofeph of Arimathea, it is faid, Mark XV. 43, That "he also expected the kingdom of God:" by all which was meant the coming of the Meffiah; and, Luke xix. 11, it is faid, "They thought that "the kingdom of God fhould immediately appear.

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THIS being premised, let us fee what it was that John the Baptift preached, when he first entered upon his miniftry. That St. Matthew tells us, chap. iii. "In those days came John the Baptist preaching in the wilderness of Judea, faying, Repent; for the kingdom of heaven is at hand.' This was a declaration of the coming of the Meffiah: the kingdom of heaven, and the kingdom of God, being the fame, as is clear out of feveral places of the evangelifts; and both fignifying the kingdom of the Meffiah. The profeflion, which John the Baptist made, when fent to the Jews, John i. 19, was, That "he was not the Meffiah;" but that Jefus was. This will appear to any one, who will compare ver. 26,-34, with John iii. 27, 30. The Jews being very inquifitive to know, whether John were the Meffiah; he pofitively denies it; but tells them, he was only his fore-runner; and that there stood one amongst them, who would follow him, whofe fhoe-latchet he was not worthy to untie. The next day, feeing Jefus, he fays, he was the man; and that his own baptizing in water was only that Jefus might be manifefted to the world; and that he knew

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knew him not, till he faw the Holy Ghost defcend upon him: he that fent him to baptize, having told him, that he on whom he fhould fee the Spirit defcend, and rest upon, he it was that fhould baptize with the Holy Ghoft; and that therefore he witneffed, That" this was the Son of God," ver. 34, i. e. the Meffiah; and, chap. iii. 26, &c. they come to John the Baptift, and tell him, that Jefus baptized, and that all men went to him. John anfwers, He has his authority from heaven; you know I never faid, I was the Meffiah, but that I was fent before him. He must increase, but I muft decreafe; for God hath fent him, and he speaks the words of God; and God hath given all things into the hands of his fon, " And he that believes on the Son, hath eternal life;" the fame doctrine, and nothing else, but what was preached by the apostles afterwards: as we have feen all through the Acts, v. g. that Jefus was the Meffiah. And thus it was, that John bears witness of our Saviour, as Jefus himself says, John v. 33.

THIS alfo was the declaration given of him at his baptifm, by a voice from heaven: "This is my beloved Son in whom I am well pleased," Mat. iii. 17. Which was a declaration of him to be the Mefliah, the Son of God being (as we have fhewed) understood to fignify the Meffiah. To which we may add the first mention of him after his conception, in the words of the angel to Jofeph, Matth. i. 21. "Thou shalt call his name Jefus," or Saviour; " for he

fhall fave his people from their fins." It was a received doctrine in the Jewifh nation, that at the coming of the Meffiah,, all their fins should be forgiven them. These words, therefore, of the angel, we may look upon as a declaration, that Jefus was the Meffiah; whereof these words, "his people," are a farther mark; which fuppofe him to have a people, and confequently to be a king.

AFTER his baptifm, Jefus himself enters upon his miniftry. But, before we examine what it was he propofed to be believed, we must observe,, that there is a threefold declaration of the Meffiah.

1. By miracles. The fpirit of prophecy had now for many ages forfaken the Jews: and, though their commonwealth were not quite diffolved, but that they lived under their own laws, yet they were under a foreign dominion, fubject to the Romans. In this ftate, their account of the time being up, they were in expectation of the Meffiah, and of deliverance by him in a kingdom he was to fet up, according to their ancient prophecies of him: which gave them hopes of an extraordinary man yet to come from God, who, with an extraordinary and divine power, and miracles, should evidence his miffion, and work their deliverance. And, of any fuch extraordinary person, who should have the power of doing miracles, they had no other expectation, but only of their Meffiah. One great prophet and worker of miracles, and only one more, they expected; who was to be the Meffiah. And therefore we fee the people juftified their believing in him, i. e. their believing him to be the Meffiah, because of the miracles he did; John. vii. 3.L.. "And many of the people believed in him, " and faid, When the Meffiah cometh, will he do more miracles, than this "man hath done?" And when the Jews, at the feaft of dedication,. John x. 24, 25, coming about him, faid unto him, "How long doft thou make us 7

"doubt?

doubt? If thou be the Meffiah, tell us plainly; plainly; Jefus anfwered them, I told you, and ye believed not; the works that I do in my Father's name, bear "witnefs of me." And, John v. 36, he fays, "I have a greater witness than "that of John; for the works, which the Father hath given me to do, the "fame works that I do, bear witness of me, that the Father hath sent me. Where, by the way, we may obferve, that his being "fent by the Father," is but another way of expreffing the Meffiah; which is evident from this place here, John v, compared with that of John x, last quoted. For there he fays, that his works bear witness of him: And what was that witnefs? viz. That:

he was "the Meffiah." Here again he fays, that his works bear witness of him: And what is that witnefs? viz. "That the Father fent him." By which we are taught, that to be fent by the Father, and to be the Meffiah, wasthe fame thing, in his way of declaring himself. And accordingly we find,. John iv. 53, and xi. 45, and elsewhere, many hearkened and affented to his teftimony, and believed on him, feeing the things that he did.

2. ANOTHER way of declaring the coming of the Meffiah, was by phrases and circumlocutions, that did fignify or intimate his coming; though not in direct words pointing out the perfon. The moft ufual of these were, "The "kingdom of God, and of heaven;" because it was that which was often: spoken of the Meffiah, in the old teftament, in very plain words: and a king-dom was that which the Jews most looked after and wifhed for. In that known place, Ifa. ix, "The GOVERNMENT fhall be upon his fhoulders; he: fhall be called the PRINCE of peace: of the increase of his GOVERNMEMT "and peace there fhall be no end; upon the THRONE of David, and upon his "KINGDOM, to order it, and to establish it with judgment, and with justice,. "from henceforth even for ever." Micah. v. 2, "But thou, Bethlehem Ephra "tah, though thou be little among the thousands of Judah, yet out of thee"fhall he come forth unto me, that is to be the RULER in Ifrael." And Daniel, befides that he calls him, " Meffiah the PRINCE," chap. ix. 25, in the account of his vifion" of the Son of man," chap. vii. 13, 14, fays, "There: was given him dominion, glory, and a KINGDOM, that all people,, nations,, and languages, fhould ferve him: his dominion is an everlasting dominion,, "which shall not pass away; and his KINGDOM that which shall not be de-ftroyed." So that the kingdom of God, and. the kingdom of heaven, were: common phrases amongst the Jews, to fignify the times of the Meffiah. Luke: xiv. 15, "One of the Jews that fat at meat with him, faid unto him, Blessed: "is he that shall eat bread in the kingdom of God." Chap. xvii. 20, The Pha-ifees demanded, "when the kingdom of God fhould come?" And St. John Baptift came, faying, Repent; for the kingdom of heaven is at hand;" a phrase he would not have ufed in preaching, had it not been understood.

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THERE are other expreffions that fignified the Meffiah, and his coming,, which we shall take notice of, as they come in our way.

3. By plain and direct words, declaring the doctrine of the Meffiah, fpeak-ing out that Jefus was he; as we fee the apoftles did, when they went about: preaching the gofpel, after our Saviour's refurrection. This was the open clear way, and that which one would think the Meffiah himfelf, when he came,, fhouldt