a year and six months, teaching the word of God amongst them;' that is, the good news, that Jesus was the Messiah; as we have already shown is meant by the word of God. Apollos, another preacher of the gospel, when he was instructed in the way of God more perfectly, what did he teach but this same doctrine? As we may see in this account of him, 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 publicly; showing by the Scriptures that Jesus was the Messiah.' : 47. St. Paul, in the account he gives of himself before Festus and Agrippa, professes this alone to be the doctrine he taught after his conversion: for, says he, Having obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come that the Messiah should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.' Which was no more than to prove that Jesus was the Messiah. This is that, which, as we have above observed, is called the word of God,' Acts, xi. 1, compared with the foregoing chapter, from verse 34 to the end; and xiii. 42, compared with 44, 46, 48, 49; and xvii. 13, compared with verse 11,3. It is also called 'the word of the gospel,' Acts, xv. 7. And this is that word of God,' and that gospel, which, wherever their discourses are set down, we find the apostles preached; and was that faith which made both Jews and Gentiles believers and members of the church of Christ; purifying their hearts,' and carrying with it remission of sins. So that all that was to be believed for justification, was no more but this single proposition-that Jesus of Nazareth was the Christ,' or the Messiah. All, I say, that was to be believed for justification: for that it was not all that was required to be done for justification, we shall see hereafter. 48. Though we have seen above from what our Saviour has pronounced himself, that he that believeth on the Son, hath everlasting life; and he that believeth not the Son, shall not see life, but the wrath of God abideth on him;' and are taught from John, iv. 39, compared with verse 42, 'that believing on him, is believing that he is the Messiah, the Saviour of the world;' and the confession made by St. Peter, Matt. xvi. 16, that he is the Messiah, the Son of the living God,' being the rock on which our Saviour has promised to build his church; though this, I say, 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 observed from the preaching of the apostles; yet it may not be amiss, for the further clearing this matter, to observe what the evangelists deliver concerning the same thing, though in different words; which therefore, perhaps, are not so generally taken notice of to this purpose. 49. We have above observed, from the words of Andrew and Philip compared, that the Messiah, 2 Acts, x. 43. 1 Acts, xv. 9. and him of whom Moses in the law and the prophets did write, signify the same thing. We shall now consider that place, John, i., a little further. Andrew says to Simon, We have found the Messiah.' Philip, on the same occasion, says to Nathanael, 'We have found him of whom Moses in the law and the prophets did write, Jesus of Nazareth,' the son of Joseph.' Nathanael, who disbelieved this, when upon Christ's speaking to him he was convinced of it, declares his assent to it in these words: Rabbi, thou art the Son of God, thou art the King of Israel:' 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 Israel,' was in effect the same as to believe him to be the Messiah and an assent to that was what our Saviour received for believing for upon Nathanael's making a confession in these words, 'Thou art the Son of God, thou art the King of Israel; Jesus answered and said to him, Because I said to thee, I saw thee under the fig-tree, dost thou believe? Thou shalt see greater things than these.' I desire any one to read the latter part of the first of John, from verse 25, with attention; and tell me, whether it be not plain, that this phrase, the Son of God,' is an expression used for the Messiah. To which let him add Martha's declaration of her faith, in these words: I believe that thou art the Messiah, the Son of God, who should come into the world;' and that passage of St. John, 'That ye might believe that Jesus is the Messiah, the Son of God; and that believing, ye might have life through his name;' and then tell me, whether he can doubt 6 that Messiah and Son of God were synonymous terms at that time amongst the Jews. 50. The prophecy of Daniel, where he is called. 'Messiah the Prince ;" and the mention of his government and kingdom, and the deliverance by him in Isaiah, Daniel, and other prophecies understood of the Messiah, were so 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 Israel; that Herod no sooner heard of the magi's inquiry after him that was born king of the Jews; but he forthwith demanded of the chief priests and Scribes, where the Messiah should be born; not doubting, but if there were any king born to the Jews, it was the Messiah, whose coming was now the general expectation, as appears Luke, iii. 15: The people being in expectation, and all men musing in their hearts of John, whether he were the Messiah or not.' And when the priests and Levites sent to ask him who he was, he, understanding their meaning, answers, John, i. 20, that he was not the Messiah; but he bears witness that Jesus is the Son of God; i. e. the Messiah. 51. This looking for the Messiah at this time we see also in Simeon, who is said to be waiting for the consolation of Israel: and having the child Jesus in his arms, he says he had seen the salvation of the Lord.' And Anna coming at the same instant into the temple, she gave thanks also unto 1 Chapter ix. the Lord, and spake of him to all them that looked for redemption in Israel. And of Joseph of Arimathea it is said, that he also expected the kingdom of God' by all which was meant the coming of the Messiah. And Luke, xix. it is said, 'They thought that the kingdom of God should immediately appear.' 52. This being premised, let us see what it was that John the Baptist preached, when he first entered upon his ministry. That St. Matthew tells us, In those days came John the Baptist, preaching in the wilderness of Judea, saying, Repent, for the kingdom of heaven is at hand.' This was a declaration of the coming of the Messiah; the kingdom of heaven and the kingdom of God being the same, as is clear out of several places of the evangelists; and both signifying the kingdom of the Messiah. The profession which John the Baptist made, when sent to the Jews, John, i. 19, was, 'that he was not the Messiah, but that Jesus was.' This will appear to any one who will compare verse 26, 34, with John, iii. 27, 30. The Jews being very inquisitive to know whether John were the Messiah, he positively denies it, but tells them, he was only his forerunner; and that there stood one amongst them, who would follow him, whose shoelatchet he was not worthy to untie. The next day, seeing Jesus, he says, he was the man; and that his own baptizing in water was only that Jesus might be manifested to the world; and that he knew him not, till he saw the Holy Ghost descend upon him. He that sent him to baptize having told him, that he on whom he should see the Spirit descend, and rest upon, he it was that should bap |