Imágenes de páginas
PDF
EPUB

peremptory decision has put it past doubt, that the resurrection. Then they recovered from one may be in such an estate, that it had been death, which otherwise all mankind should have “ better for him not to have been born.” But that continued under, lost for ever, as appears by St. such a temporary life as we now have, with all its Paul's arguing concerning the resurrection. frailties and ordinary miseries, is better than no 9. And thus men are by the second Adam rebeing, is evident by the high value we put upon it stored to life again; that so by Adam's sin they ourselves. And therefore though all die in Adam, may none of them lose any thing, which by their yet none are truly punished but for their own own righteousness they might have a title to. For deeds. God will render to every one-how? ac- righteousness, or an exact obedience to the law, cording to his deeds. “To those that obey un- seems by the Scripture to have a claim of right righteousness, indignation and wrath, tribulation to eternal life: “ To him that worketh," i. e. does and anguish upon every soul of man that doth the works of the law, " is the reward not reckoned evil.” “We must appear before the judgment of grace, but of debt :'* and, « blessed are they seat of Christ, that every one may receive the who do his commandments, that they may have things done in his body, according to that he has right to the tree of life, which is in the paradise of done, whether it be good or bad.” And Christ God.”+ If any of the posterity of Adam were himself, who knew for what he should condemn just, they shall not lose the reward of it,-eternal men at the last day, assures us, in the two places life and bliss,—by being his mortal issue : Christ where he describes his proceeding at the great will bring them all to life again; and then they judgment, that the sentence of condemnation shall be put every one upon his own trial, and repasses on

on the workers of iniquity, such as ceive judgment, as he is found to be righteous or neglected to fulfil the law in acts of charity.*. not: and the righteous, as our Saviour says, And again our Saviour tells the Jews, “ that all “shall go into eternal life.” Nor shall any one shall come forth of their graves; they that have miss it, who has done what our Saviour directed done good, to the resurrection of life, and they the lawyer, who asked, “ What he should do to that have done evil, unto the resurrection of dam- inherit eternal life?" “Do this,” that is, what is nation." But here is no condemnation of any required by the law, "and thou shalt live.” one, for what his forefather Adam had done, which 10. On the other side, it seems the unalterable it is not likely should have been omitted, if that purpose of the divine justice, that no unrighteous should have been a cause why any one was ad- person, no one that is guilty of any breach of the judged to the fire with the devil and his angels.- law, should be in paradise; but that the wages of And he tells his disciples, that when he comes sin should be to every man, as it was to Adam, an again with his angels in the glory of his Father, exclusion of him out of that happy state of im. " that then he will render to every one according mortality, and bring death upon him. And this is to his works."

so conformable to the eternal and established law 7. Adam being thus turned out of paradise, and of right and wrong, that it is spoken of too as if all his posterity born out of it, the consequence of it could not be otherwise. St. James says, Sin, it was, that all men should die, and remain under when it is finished, bringeth forth death,” as it death for ever, and so be utterly lost.

were by a natural and necessary production. 8. From this estate of death Jesus Christ re 11. « Sin entered into the world, and death by stores all mankind to life : “as in Adam all die, sin,” says St. Paul; and, “ the wages of sin is so in Christ shall all be made alive.” How this death." Death is the purchase of any, of every shall be, the same apostle tells us in the foregoing sin. “Cursed is every one who continueth not in

By man death came, by man also came all things which are written in the book of the law the resurrection from the dead.” Whereby it ap- to do them."I And of this St. James gives a pears, that the life which Jesus Christ restores to reason : "Whosoever shall keep the whole law, all men, is that life which they receive again at and yet offend in one point, he is guilty of all: for

he that said, Do not commit adultery, said also, But Belial, finding, even in the midst of torment,

Do not kill :" that is, he that offends in any one some solace from meditation and conjectures at the point, sins against the authority which established endless future, entertains other opinions :

the law.

12. Here then we have the standing and fixed “We must exasperate

measures of life and death. Immortality and bliss Th' Almighty victor to spend all his rage, And that must end us, that must be our cure

belong to the righteous ; those who have lived in To be no more :-sad cure! For who would lose,

an exact conformity to the law of God, are out Though full of pain, this intellectual being,

of the reach of death: but an exclusion from pa. Those thoughts that wander through elernity!

radise, and loss of immortality, is the portion of To perish rather, swallowed up and lost

sinners ; of all those who have any way broke In the wide womb of uncreated night,

that law, and failed of a complete obedience to it Devoid of sense and motion ?"

by the guilt of any one transgression. And thus Byron, in one of his gloomy moods, agrees with mankind, by the law, are put upon the issues of Moloch:

life or death; as they are righteous or unrighte" Count o'er the joys thine hours have seen

ous, just or unjust; that is, exact performers, or Count o'er thy days from anguish free,

transgressors of the law. And know, whatever thou hast been,

13. But yet “all having sinned, and come short 'Tis something better not to be."-Euthanasia.

(Ed.
* Rom. iv. 4.

1 Rev. xxii. 14. * Matt. vii. 23; Luke xiii. 27; Matt. xxv. 42.

#Gal. iii. 10.

66

verse:

of the glory of God,” that is, the kingdom of God of the law, that the man which doth those things in heaven, which is often called his glory, both shall live in them."* " The law is not of faith; Jews and Gentiles, so that " by the deeds of the but that man that doth them shall live in them.”+ law no one could be justified,” it follows, that no On the other side, transgress and die ; no dispenone could then have eternal life and bliss.

sation, no atonement. “Cursed is every one that 14. Perhaps it will be demanded,—Why did continueth not in all things which are written in God give so hard a law to mankind, that to the the book of the law, to do them.” apostles' time no one of Adam's issue had kept 18. Where this law of works was to be found, it ?* Answer. It was such a law as the purity the New Testament tells us, viz. in the law deof God's nature required, and must be the law of livered by Moses. “The law was given by Moses, such a creature as man, unless God would have but faith and truth came by Jesus Christ.”

* Did made him a rational creature, and not required not Moses give you the law?" says our Saviour, him to have lived by the law of reason, but would“ and yet none of you keep the law.” And this have countenanced in him irregularity and dis- is the law which he speaks of, where he asks the obedience to that light which he had, and that lawyer, “ What is written in the law ? How rule which was suitable to his nature; which readest thou? This do, and thou shalt live."would have been to have authorized disorder, con- This is that which St. Paul so often styles the fusion, and wickedness in his creatures. For that law," without any other distinction : "Not the this law was the law of reason, or, as it is called, hearers of the law are just before God, but the of nature, we shall see by-and-by: and if rational doers of the law are justified." It is needless to creatures will not live up to the rule of their rea. quote any more places ; his epistles are all full of son, who shall excuse them? If you will admit it, especially this to the Romans. them to forsake reason in one point, why not in 19. But the law given by Moses being not given another ? Where will you stop? To disobey God to all mankind, how are all men sinners, since in any part of his commands (and it is he that without a law there is no transgression ? To this commands what reason does) is direct rebellion; the apostle answers, « For when the Gentiles, which if dispensed with in any point, government which have not the law, do (i. e. find it reasona. and order are at an end, and there can be no ble to do) by nature the things contained in the bounds set to the lawless exorbitancy of uncon- law, these having not the law, are a law unto fined men. “The law therefore was," as St. Paul themselves : which show the work of the law tells us,—"holy, just, and good,"t and such as it written in their hearts, their consciences also ought, and could not otherwise be.

bearing witness, and amongst one another their 15. This then being the case, that whoever is thoughts accusing or excusing.” By which, and guilty of any sin, should certainly die, and cease other places in the following chapter, it is plain, to be, the benefit of life restored by Christ at the that under the law of works is comprehended also resurrection would have been no great advantage, the law of nature, knowable by reason, as well as (forasmuch as here again death must have seized the law given by Moses. " For,” says St. Paul, upon all mankind, because all had sinned; for the we have proved both Jews and Gentiles, that wages of sin is every where death, as well after, they are all under sin: for all have sinned, and as before the resurrection) if God had not found come short of the glory of God:” which they out a way to justify some; i. e. so many as obeyed could not do without a law. another law, which God gave, which in the New 20. Nay, whatever God requires any where to Testament is called “ the law of faith,” and is op- be done, without making any allowance for faith, posed to “the law of works.”And therefore that is a part of the law of works. So the forthe punishment of those who would not follow him bidding, Adam to eat of the tree of knowledge, was was to lose their souls, i. c. their lives ;|| as is plain, part of the law of works. Only we must take noconsidering the occasion it was spoken on.

tice here, that some of God's positive commands 16. The better to understand the law of faith,” being for peculiar ends, and suited to particular it will be convenient in the first place to consider circumstances of times, places, and persons, having “ the law of works.” “The law of works,” then, a limited and only temporary obligation, by virtue in short, is that law which requires perfect obe- of God's positive injunction ; such as was that dience, without any remission or abatement ; so part of Moses's law which concerned the outward that by that law a man cannot be just, or justified, worship, or political constitution of the Jews, and without an exact performance of every tittle.

is called the ceremonial and Judaical law, in conSuch a perfect obedience in the New Testament tradistinction to the moral part of it; which

being is termed Sixaloovin, which we translate righteous- conformable to the eternal law of right, is of eter.

nal obligation, and therefore remains in force still 17. The language of this law is, Do this and under the gospel ; nor is abrogated by the “law live, transgress and die. “Ye shall keep my sta- of faith,” as St. Paul found some ready to infer: tutes and my judgments; which if a man do, he "Do we then make void the law through faith? shall live in them.” “I gave them my statutes, God forbid ; yea, we establish the law." and showed them my judgments; which if a man

21. Nor can it be otherwise ; for were there no do, he shall even live in them."T

Moses,” says

“ law of works," there could be no law of faith." St. Paul, “ describeth the righteousness which is For there could be no need of faith, which should

be counted to men for rightcousness, if there were * As appears by Rom. iii. and Gal. iii.

no law to be the rule and measure of righteous+ Rom. vii. 21.

# Ib. iii. 27. ness, which men failed in their obedience to.-ll Mark viii. 35, 38.

S Lev, xviii. 5.
Ezek. xx. 11.

* Rom. x. 5.

† Gal. ii. 12.

ness.

Where there is no law, there is no sin ; all are without a full measure of works, which is exact righteous equally with or without faith.

obedience. Saying, “ Blessed are they whose 22. The rule therefore of right is the same that iniquities are forgiven, and whose sins are coverever it was; the obligation to observe it is also ed.” Blessed is the man to whom the Lord will the same: the difference between the law of works not impute sin.” and the law of faith is only this that the law of 24. This faith for which God justified Abraham, works makes no allowance for failing on any oc- what was it? It was the believing God when he casion. Those that obey are righteous ; those engaged his promise in the covenant he made that in any part disobey are unrighteous, and must with him. This will be plain to any one who connot expect life, the reward of righteousness. But siders these places together, Gen. xv. 6 : “ He by the law of faith, faith is allowed to supply the believed in the Lord,” or “ believed the Lord :" defect of full obedience; and so the believers are for that the Hebrew phrase “ believing in,” sigadmitted to life and immortality, as if they were nifies no more but “believing,” is plain from St. righteous. Only here we must take notice, that Paul's citation of this place, Rom. iv. 3, where he when St. Paul says, that the gospel establishes repeats it thus : “ Abraham believed God," which the law, he means the moral part of the law of he thus explains, “Who against hope, believed Moses: for that he could not mean the ceremonial in hope, that he might become the father of many or political part of it, is evident by what I quoted nations : according to that which was spoken, so out of him just now, where he says, “ The Gentiles shall thy seed be. And being not weak in faith, that do by nature the things contained in the law, he considered not his own body now dead, when their consciences bearing witness.” For the Gen- he was about an hundred years old, nor yet the tiles neither did nor thought of the Judaical or deadness of Sarah's womb. He staggered not at ceremonial institutions of Moses; it was only the the promise of God through unbelief; but was moral part their consciences were concerned in. strong in faith, giving glory to God : and being As for the rest, St. Paul tells the Gallatians, chap. fully persuaded, that what he had promised he was iv., they are not under that part of the law, which, also able to perform. And therefore it was imverse 3, he calls “ elements of the world ;" and puted to him for righteousness.” By which it is verse 9, “ weak and beggarly elements.” And clear, that the faith which God counted to Abraour Saviour himself, in his gospel-sermon on the ham for righteousness, was nothing but a firm bemount, tells them, that whatever they might think, lief of what God declared to him, and a steadfast he was not come to dissolve the law, but to make relying on him for the accomplishment of what he it more full and strict; for that that is meant by had promised. a Ampwoal, is cvident from the following part of that 25. “Now this," says St. Paul, “ was not writ

. chapter, where he gives the precepts in a stricter for his (Abraham’s) sake alone, but for us also;" sense than they were received in before. But teaching us, that as Abraham was justified for his they are all precepts of the moral law which he faith, so also ours shall be accounted to us for reinforces : what should become of the ritual law righteousness, if we believe God as Abraham behe tells the woman of Samaria in these words : lieved him. Whereby it is plain is meant the firm“ The hour cometh when ye shall neither in this ness of our faith, without staggering; and not the mountain, nor yet at Jerusalem, worship the Fa- believing the same propositions that Abraham bether. But the true worshippers shall worship the lieved; viz. that though he and Sarah were old, Father in spirit and in truth, for the Father seek and past the time and hopes of children, yet he eth such to worship him.”

should have a son by her, and by him become the 23. Thus then as to the law, in short: the civil father of a great people, which should possess the and ritual part of the law delivered by Moses the land of Canaan. This was what Abraham obliges not Christians, though to the Jews it were believed, and was counted to him for righteousness : a part of the law of works; it being a part of the but nobody, I think, will say, that any one's belaw of nature, that man ought to obey every posi- lieving this now, shall be imputed to him for rightetive law of God, whenever he shall please to make ousness. The law of faith then, in short, is fur any such addition to the law of his nature. But every one to believe what God requires him to bethe moral part of Moses's law, or the moral law, lieve, as a condition of the covenant he makes (which is every where the same, the cternal rule with him, and not to doubt of the performance of of right,) obliges Christians and all men every his promises. This the apostle intimates in the where, and is to all men the standing law of works. close here : “ but for us also, to whom it shall be But Christian believers have the privilege to be imputed, if we believe on him that raised up Jesus under the “law of faith” too; which is that law our Lord from the dead." We must therefore exwhereby God justifies a man for believing, though amine and see what God requires us to believe by his works he be not just or righteous ; i. e. now, under the revelation of the gospel; for the though he came short of perfect obedience to the belief of one invisible, eternal, omnipotent God, law of works. God alone does, or can justify or maker of heaven and earth, &c. was required bemake just those who by their works are not so ; | fore, as well as now. which he doth by counting their faith for righte 26. What we are now required to believe to obousness; i. e. for a complete performance of the tain eternal life, is plainly set down in the gospel. law. Abraham " believed God, and it was count- St. John tells us, John iii. 36, “ He that believeth ed unto him for righteousness. To him that be on the Son, hath eternal life ; and he that believeth lieveth on him that justifieth the ungodly, his faith not the Son, shall not see life.” What this believis counted for righteousness. Even as David also ing on him is, we are also told in the next chapter. describeth the blessedness of the man unto whom “The woman saith unto him, I know that the God imputeth righteousness without works ;" i. e. Messiah cometh: when he is come, he will tell us

all things. Jesus said unto her, I that speak unto 29. To convince men of this, he did his mira. thee am he. The woman then went into the city, cles; and their assent to, or not assenting to this, and saith to the men, come, see a man that hath made them to be, or not to be of his church; betold me all things that ever I did. Is not this the lievers, or not believers. “ The Jews came round Messiah? And many of the Samaritans believed about him, and said unto him, how long dost thou on him, for the saying of the woman; who testified, make us doubt? If thou be the Messiah, tell us he told me all that ever I did. So when the Sa- plainly. Jesus answered them, I told you, and ye maritans were come unto him, many more believ- believed not: the works that I do in my Father's ed because of his words; and said to the woman, name, they bear witness of me. But ye believe We believe not any longer because of thy saying, not, because ye are not of my sheep.” Conformable for we have heard ourselves, and we know that this hereunto St. John tells us, “That many deceivers man is truly the Saviour of the world, the Mes- are entered into the world, who confessed not that siah."

Jesus, the Messiah, is come in the flesh. This is a 27. By which place it is plain, that believing on deceiver and an antichrist: whosoever abideth not the Son, is the believing that Jesus was the Mes in the doctrine of the Messiah has not God. He siah; giving credit to the miracles he did, and the that abideth in the doctrine of the Messiah," i. e. profession he made of himself: for those who that Jesus is he, “ hath both the Father and the were said to believe on him for the saying of the Son.” That this is the meaning of the place, is woman, tell the woman that they now believed not plain from what he says in his foregoing epistle : any longer because of her saying; but that having « Whosoever believeth that Jesus is the Messiah, heard him themselves, they knew, i. e. believed is born of God.” And therefore, drawing to a close past doubt, that he was the Messiah.

of his gospel, and showing the end for which he 28. This was the great proposition that was wrote it, he has these words: “Many other signs then controverted concerning Jesus of Nazareth, truly did Jesus in the presence of his disciples, whether he was the Messiah or no; and the assent which are not written in this book ; but these are to that, was that which distinguished believers written, that ye may believe that Jesus is the from unbelievers. When many of the disciples Messiah, the Son of God; and that believing ye had forsaken him, upon his declaring that he was might have life through his name.” Whereby it the bread of life which came down from heaven, is plain, that the gospel was written to induce men he said to the apostles, “Will ye also go away?" into a belief of this proposition—that Jesus of Na. Then Simon Peter answered him; "Lord, to whom zareth was the Messiah ; which, if they believed shall we go? Thou hast the words of eternal they should have life. life: and we believe, and are sure thou art the 30. Accordingly the great question amongst the Messiah, the Son of the living God.” This was Jews was, whether he were the Messiah or no: the faith which distinguished them from apostates and the great point insisted on and promulgated and unbelievers, and was sufficient to continue in the gospel was, that he was the Messiah. The them in the rank of apostles : and it was upon the first glad tidings of his birth, brought to the shepsame proposition, "That Jesus was the Messiah, herds by an angel, was in these words : “ Fear not, the Son of the living God,” owned by St. Peter, for behold I bring you good tidings of great joy, that our Saviour said he would build his church.* which shall be to all people ; for to you is born * Though I shall, in the Appendix, have occa- the Messiah, the Lord.” Our Saviour discours.

this day, in the city of David, a Saviour, who is opinion between Locke and that great and excellent ing with Martha about the means of attaining prelate, Jeremy Taylor, the reader may not, per- eternal life, saith to her, “Whosoever believeth in haps, be displeased to find his testimony introduced me shall never die. Believest thou this ? She bere at the outset. Nothing can be more explicit

, saith unto him, Yea, Lord, I believe that thou art or more to the purpose, than the following : "Now the Messiah, the Son of God, which should come the great object which I speak of is Jesus Christ cru- into the world.” This answer of hers showeth cified. 'I have determined to know nothing among what it is to believe in Jesus Christ, so as to have you, save Jesus Christ, and him crucified;' so said eternal life ; viz. to believe that he is the Messiah, St. Paul to the church of Corinth. This is the ar- the Son of God, whose coming was foretold by the ticle upon the confession of which Christ buflt his prophets. And thus Andrew and Philip express church; viz. only upon St. Peter's crced, which was no more but this simple enunciation, We believe it: Andrew says to his brother Simon, "We have and are sure that thou art Christ

, the Son of the liv- found the Messiah ; which is, being interpreted, ing God; and to this salvation particularly is promised, as in the case of Martha's creed. (John xi. appears in the case of the Ethiopian eunuch, whose 27.) To this the Scripture gives the greatest testi- creed was only this: 'I believe that Jesus Christ is mony, and to all them that confess it ; 'for every the Son of God;' and upon this confessjon (saith spirit that confesseth that Jesus Christ is come in the the story) they both went into the water, and the flesh, is of God;' and, ' whosoever confesseth that Ethiop was washed, and became as white as snow.” Jesus Christ is the Son of God, God dwelleth in him, -Liberty of Prophesying, $ 1. p.8, 9. But with this and he in God:' the believing this article is the end learned and eloquent work the readers of the "Sa. of writing the four gospels: "These things are cred Classics" are already familiar; and must there. written, that ye might believe that Jesus is the Christ, fore know that it contains the entire foundation of the Son of God:" and then that this sufficient fol- Locke's Treatise. See particularly the sections on lows: 'and that believing,' viz. this article (for this Faith and Heresy, whish no man can read without was only instanced in,) 'ye might have life through benefit; since, were the spirit in which they are his name.' This is that great article, which, as to written the predominant spirit in the Christian the nature of the things to be believed, is sufficient world, great distinct bodies of heretics would scarca disposition to prepare a catechumen to baptism; as 'ly be found.

the Christ.”. Philip saith to Nathaniel, “ We have daily in the temple, and in every house, they ceasfound him of whom Moses in the law and the pro- ed not to teach and preach Jesiis the Messiah.” phets did write ; Jesus of Nazareth, the Son of 35. What was Stephen's speech to the council, Joseph.” John i. 41, 45. According to what the Acts vii., but a reprehension to them, that they evangelist says in this place, I have, for the clear- were the betrayers and murderers of the just one? er understanding of the Scripture, all along put which is the title by which he plainly designs the Messiah for Christ; Christ being but the Greek | Messiah, whose coming was foreshown by the proname for the Flebrew Messiah, and both signifying phets. And that the Messiah was to be without The Anointed.

sin (which is the import of the word Just) was the 31. And that he was the Messiah, was the great opinion of the Jews, appears from John iv. 22, truth he took pains to convince his disciples and compared with 24. apostles of; appearing to them after his resurrec 36. Acts viii. Philip carries the gospel to Sama. tion : as may be seen, Luke xxiv., which we shall ria. " Then Philip went down to Samaria, and more particularly consider in another place. There preached to them.” What was it he preached ? we read what gospel our Saviour preached to his You have an account of it in this one word, “ The disciples and apostles ; and that, as soon as he Messiah,” verse 5. This being that alone which was risen from the dead, twice the very day of his was required of them, to believe that Jesus was resurrection.

the Messiah; which, when they believed, they 32. And if we may gather what was to be be. were baptized. And when they believed Philip's lieved by all nations, from what was preached unto preaching the gospel of the kingdom of God, and them, we may certainly know what they were the name of Jesus the Messiah, they were baptized, commanded (Matt. ult.) to teach all nations, by

both men and women." what they actually did teach all nations; we may call of the Spirit, to make an eminent convert, out

37. Philip being sent from thence, by a special observe, that the preaching of the apostles every where in the Acts tended to this one point, to of Isaiah preaches to him Jesus; and what it was prove that Jesus was the Messiah. Indeed, now,

he preached concerning Jesus, we may know by after his death, his resurrection was also commonly the profession of faith the eunuch made, upon required to be believed as a necessary article, and which he was admitted to baptism: “I believe that sometimes solely insisted on ; it being a mark and Jesus Christ is the Son of God:” which is as much undoubted evidence of his being the Messiah, and as to say, I believe that he, whom you call Jesus necessary now to be believed by those who would Christ, is really and truly the Messiah that was receive him as the Messiah. For since the Mes promised. For that believing him to be the Son siah was to be a Saviour and a king, and to give of God and to be the Messiah was the same thing, life and a kingdom to those who received him, as may appear by comparing John i. 45, with verse we shall see by-and-by, there could have been no 49, where Nathaniel owns Jesus to be the Messiah pretence to have given him out for the Messiah, in these terms: “Thou art the Son of God; thou and to require men to believe him to be so, who art the king of Israel.” So the Jews, Luke xxii. thought him under the power of death, and cor- 70, asking Christ, whether he were the Son of ruption of the grave. And therefore those who be. God; plainly demanded of him, whether he were lieved him to be the Messiah, must believe that he the Messiah? Which is evident by comparing was risen from the dead; and those who believed that with the three preceding verses. They ask him to be risen from the dead, could not doubt of him, verse 67, whether he were the Messiah? He his being the Messiah. But of this more in

“ If I tell you, you will not believe;” but another place.

withal tells them, that from henceforth he should

be in possession of the kingdom of the Messiah, 33. Let us see therefore how the apostles preach expressed in these words : " Hereafter shall the ed Christ, and what they proposed to their hear- Son of Man sit on the right hand of the power of ers to believe. St. Peter at Jerusalem, Acts ii., God:” which made them all cry out, “ Art thou by his first sermon, converted three thousand then the Son of God ?" i. e. dost thou then own souls. What was his word, which, as we are told, thyself to be the Messiah? To which he replies : " they gladly received, and thereupon were bap Ye say that I am.” That the Son of God was tized?" That may be seen from verse 22 to verse the known title of the Messiah at that time amongst 36. In short this, which is the conclusion drawn the Jews, we may see also from what the Jews from all that he had said, and which he presses on say to Pilate: “We have a law, and by our law them as the thing they were to believe, viz. he ought to die, because he made himself the Son “ Therefore let all the house of Israel know as- of God;" i. e, by making himself the Messiah, the suredly, that God hath made that same Jesus, prophet which was to come, but falsely; and therewhom ye have crucified, Lord and Messiah.”

fore he deserves to die by the law. That this was 34. To the same purpose was his discourse to the common signification of the Son of God, is the Jews in the temple, Acts iii., the design where- further evident from what the chief priests, mockof you have, verse 18: “ But those things that ing him, said, when he was on the cross: “ He save,' God before had showed by the mouth of all his ed others, himself he cannot save: if he be the king prophets, that the Messiah should suffer, he hath of Israel, let him now come down from the cross, so fulfilled.” In the next chapter, Acts iv., Peter and we will believe him. He trusted in God, let him and John being examined about the miracle on the deliver him now, if he will have him ; for he lame man, profess it to have been done in the said, I am the Son of God;" i. e. he said, he was name of Jesus of Nazareth, who was the Messiah, the Messiah: but it is plainly false ; for if he were, in whom alone there was salvation. The same God would deliver him ; for the Messiah is to be thing they confirm to them again, Acts v. “ And king of Israel, the Saviour of others; but this man 74

(17)

answers:

« AnteriorContinuar »