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of my father David, and to fight for me; that your we have, John xvii. 8: “I have given unto them Messiah, your king, in whom are your hopes of a the words which thou gavest me, and they have kingdom, should not be delivered up into the received them, and they have believed that thou hands of his enemies, to be put to death ; and of didst send me :" which is in effect, that he was the this, Peter will instantly give you a proof. But Messiah promised and sent by God. And then he “ the time cometh when I shall no more speak unto prays for them, and adds, verse 20, 21, “ Neither you in parables ; but I shall show unto you plainly pray I for these alone, but for them also who beof the Father.” My death and resurrection, and lieve on me through their word.” What that the coming of the Holy Ghost, will speedily en-word was through which others should believe in lighten you, and then I shall make you know the him, we have seen in the preaching of the apostles will and design of the Father ; what a kingdom I all through the history of the Acts, viz., this one am to have, and by what means, and to what end. great point, that Jesus was the Messiah. The And this the Father himself will show unto you; apostles, he says, verse 25, “ know that thou hast “ for he loveth you, because ye have loved me, and sent me ;" that is, are assured that I am the Meshave believed that I came out from the Father.” siah: and in verses 21 and 23, he prays, “ that the Because ye have believed that I am the “Son of world may believe (which in verse 23 is called God, the Messiah ;" that he hath anointed and sent knowing) that thou has sent me:" so that what me; though it hath not been yet fully discovered Christ would have believed by his disciples, we to you what kind of kingdom it shall be, nor by may see by this, his last prayer for them, when he what means brought about. And then our Savi- was leaving the world, as well as by what he our, without being asked, explaining to them what preached whilst he was in it. And as a testihe had said, and making them understand better, mony of this, one of his last actions, even when what before they stuck at, and complained secretly he was upon the cross, was to confirm this docamong themselves, that they understood not; they trine, by giving salvation to one of the thieves thereupon declare, “Now are we sure that thou that was crucified with him, upon his declaration knowest all things, and needest not that any man that he believed him to be the Messiah ; for so should ask thee." It is plain thou knowest men's much the words of his request imported, when he thoughts and doubts before they ask. “ By this we said, “ Remember me, Lord, when thou comest believe that thou comest forth from God. Jesus into thy kingdom.” To which Jesus replied, answered, Do ye now believe ?" Notwithstanding “Verily I say unto thee, to-day shalt thou be with that you now believe that I came from God, and me in paradise.” An expression very remarkam the Messiah, sent by him ; “Behold, the hour able: for as Adam, by sin, lost paradise ; that is, cometh, yea, is now come, that ye shall be scat- a state of happy immortality ; here the believing tered ;” and as it is, Matt. xxvi. 31, and “shall all thief, through his faith in Jesus, the Messiah, is be scandalized in me.” What it is to be scandal- promised to be put in paradise, and so reinstated ized in him, we may see by what followed here- in a happy immortality. upon, if that which he says to St. Peter, Mark, xvi., 130. Thus our Saviour ended his life. And what did not sufficiently explain it.
he did after his resurrection St. Luke tells us, 128. This I have been the more particular in, Acts, i. 3, that he showed himself to the apostles that it may be seen, that in his last discourse to "forty days, speaking things concerning the kinghis disciples (where he opened himself more than dom of God.” This was what our Saviour preachhe had hitherto done ; and where, if any thing ed in the whole course of his ministry, before his more was required to make them believers, than passion; and no other mysteries of faith does he what they already believed, we might have ex- now discover to them after his resurrection. All he pected they should have heard of it) there were says is concerning the kingdom of God; and what no new articles proposed to them, but what they it was he said concerning that, we shall see prebelieved before, viz., that he was the Messiah, the sently, out of the other evangelists ; having first Son of God, sent from the Father : though of his only taken notice, that when they now asked him, manner of proceeding, and his sudden leaving the Lord, wilt thou at this time restore again the kingworld, and some few particulars, he made them dom to Israel ?” he said unto them, “ It is not for understand something more than they did before. you to know the times and the seasons which the But as to the main design of the gospel
, viz., that Father hath put into his own power : but ye shall he had a kingdom, that he should be put to death, receive power after that the Holy Ghost is come and rise again, and ascend into heaven to his upon you; and ye shall be witnesses unto me unto Father, and come again in glory to judge the the utmost parts of the earth.” Their great busiworld, this he had told them; and so had ac- ness was to be witnesses to Jesus, of his life, death, quainted them with the great council of God, in resurrection and ascension; which, put together, sending him, the Messiah, and omitted nothing that were undeniable proofs of his being the Messiah. was necessary to be known or believed in it. And This was what they were to preach, and what he so he tells them himself, John xv. 15: “ Hence- said to them concerning the kingdom of God, as forth I call ye not servants; for the servant know- will appear by what is recorded of it in the other eth not what his Lord does : but I have called ye evangelists. friends; for all things I have heard of my Father, 131. When, on the day of his resurrection, he I have made known unto you;" though perhaps appeared to the two going to Emmaus, they de. ye do not so fully comprehend them as you will clare what his disciples' faith in him was :
« But shortly, when I am risen and ascended.
we trusted that it had been he that should have 129. To conclude all, in his prayer, which shuts redeemed Israel;” that is, we believed that he was up this discourse, he tells the Father what he had the Messiah, come to deliver the nation of the made known to his apostles; the result whereof Jews. Upon this Jesus tells them, that they ought
to believe him to be the Messiah, notwithstanding kept nothing back from you, which was profitable what had happened; nay, they ought, by his suf- unto you, but have showed you, and have taught fering and death, to be confirmed in that faith, that you publicly, and from house to house ; testifying he was the Messiah. And “ beginning at Moses both to the Jews and to the Greeks, repentance and all the phrophets, he expounded unto them in towards God, and faith towards our Lord Jesus all the Scriptures, the things concerning himself; Christ.” And so again : "When they (the Jews how, that the Messiah ought to have suffered these at Rome) had appointed him [Paul] a day, there things, and to have entered into his glory.” Now, came many to him into his lodgings, to whom he he applies the prophesies of the Messiah to him- expounded and testified the kingdom of God; perself, which we reall not that he did ever do before suading them concerning Jesus, both out of the his passion. And afterwards appearing to the law of Moses and out of the prophets, from morneleven, Luke xxiv., he said unto them, “ the words ing to evening. And some believed the things which I spoke unto you while I was yet with you, which were spoken, and some believed not.* And that all things must be fulfilled which are written the history of the Acts is concluded with this acin the law of Moses, and in the prophets, and in the count of St. Paul's preaching : " And Paul dwelt Psalms concerning me. Then opened he their two whole years in his own hired house, and reunderstandings, that they might understand the ceived all that came in unto him ; preaching the Scripture; and said unto them, Thus it is written, kingdom of God, and teaching those things which and thus it behoveth the Messiah to suffer, and to concern the Lord Jesus, the Messiah." We may rise from the dead the third day; and that repent- therefore here apply the same conclusion to the hisance and remission of sins should be preached in tory of our Saviour written by the evangelists, and his name among all nations, beginning at Jerusa- to ihe history of the apostles written in the Acts, lem.” Here we see what it was he had preached which St. John does to his own gospel.t “Many to them, though not in so plain open words before other signs did Jesus before his disciples :” and in his crucifixion; and what it is he now makes them many other places the apostles preached the same understand; and what it was that was to be preach- doctrine, " which are not written" in these books; ed to all nations, viz., that he was the Messiah, “but these are written, that you may believe that that had suffered, and rose from the dead the Jesus is the Messiah, the Son of God; and, that third day, and fulfilled all things that were written believing, you may have life in his name." in the Old Testament concerning the Messiah; 133. What St. John thought necessary and sufand that those who believed this, and repented, ficient to be believed for the attaining eternal life, should receive remission of their sins through this he here tells us. And this, not in the first dawnfaith in him. Or, as St. Mark has it, ch. xvi., “Going of the gospel, when, perhaps, some will be apt into all the world, and preach the gospel to every to think less was required to be believed than after creature: he that believeth, and is baptized, shall be the doctrine of faith, and mystery of salvation, was saved; but he that believeth not, shall be damned." more fully explained in the epistles written by the What the gospel, or good news was, we have apostles. For it is to be remembered, that St. showed already; viz., the happy tidings of the John says this not as soon as Christ was ascendMessiah being come: and “ they went forth and ed; for these words, with the rest of St. John's preached every where, the Lord working with gospel, were not written till many years after, not them, and confirming the word with signs follow- only the other gospels, and St. Luke's history of ing.” What the word was which they preached, the Acts, but, in all appearance, after all the episand the Lord confirmed with miracles, we have tles written by the other apostles. So that above seen already out of the history of their acts: I threescore years after our Saviour's passion, (for have already given an account of their preaching so long after, both Epiphaninus and St. Jerome every where, as it is recorded in the Acts, except assure us this gospel was written,) St. John knew some few places, where the kingdom of the Mes nothing else required to be believed for the attain. siah is mentioned under the name of “the kingdom ing of life, but that “ Jesus is the Messiah, the Son of God," which I forbore to set down, till I had of God." made it plain out of the evangelists, that that was 134. To this it is likely it will be objected by no other but the kingdom of the Messiah. some, that to believe only that Jesus of Nazareth
132. It may be seasonable therefore now, to add is the Messiah, is but an historical and not a justito those sermons we have formerly seen of St. fying or saving faith. To which I answer, that I Paul (wherein he preached no other article of faith, allow to the makers of systems, and their followers, but that Jesus was the Messiah, the king, who be to invent and use what distinctions they please, ing risen from the dead, now reigneth, and shall and to call things by what names they think fit. more publicly manifest his kingdom in judging the But I cannot allow them, or to any man, an authoriworld at the last day) what further is left upon re- ty to make a religion for me, or to alter that which cord of his preaching. At Ephesus, Paul went into God hath revealed. And if they please to call the the synagogues, and spake boldly for the space of believing that which our Saviour and his apostles three months ; disputing and persuading concern- preached, and proposed alone to be believed, an ing the kingdom of God.* At Miletus he thus historical faith, they have their liberty ; but they takes leave of the elders of Ephesus: “And now, must have a care how they deny it to be a justifybehold, I know that ye all among whom I have ing or saving faith, when our Saviour and his aposgone preaching the kingdom of God, shall see my tles have declared it so to be, and taught no other face no more.”+ What this preaching the kingdom which men should receive, and whereby they should of God was, he tells you, verse 20, 21 : “I have be made believers unto eternal life ; unless they
* Acts xix.
† Ibid. xx.
* Acts xxviii.
† Chap. XX.
can so far make bold with our Saviour, for the sake the gospel of the kingdom of God, and saying, The of their beloved systems, as to say, that he forgot time is fulfilled, and the kingdom of God is at what he came into the world for; and that he and hand : repent ye, and believe the gospel."* This his apostles did not instruct people right in the was not only the beginning of his preaching, but way and mysteries of salvation: for that this is the sum of all that he did preach; viz. that men the sole doctrine pressed and required to be believ- should repent, and believe the good tidings which ed in the whole tenor of our Saviour's and his apos- he brought them; that the time was fulfilled for tles' preaching, we have showed through the whole the coming of the Messiah. And this was what history of the evangelists and the Acts. And I his apostles preached, when he sent them out: challenge them to show that there was any other " and they going out, preached that men should doctrine, upon their assent to which, or disbelief of repent.”ť Believing Jesus to be the Messiah, it, men were pronounced believers or unbelievers; and repenting, were so necessary and fundamenand, accordingly received into the church of Christ, tal parts of the covenant of grace, that one of them as members of his body, as far as mere believing alone is often put for both. For here St. Mark could make them so, or else kept out of it: this mentions nothing but their preaching repentance; was the only gospel article of faith which was as St. Luke, in the parallel place, chapter ix. 6., preached to them. And if nothing else was preach- mentions nothing but their evangelizing, or preached every where, the apostle's argument will hold ing the good news of the kingdom of the Messiah. against any other articles of faith to be believed And St. Paul often, in his epistles, puts faith for under the gospel
, Rom. x. 14: “How shall they the whole duty of a Christian. But yet the tenor believe that whereof they have not heard ?" For of the gospel is what Christ declares, Luke xii.: to preach any other doctrines necessary to be be- “ Unless ye repent, ye shall all likewise perish.” lieved, we do not find that any body was sent. And in the parable of the rich man in hell, deli
135. Perhaps it will be further argued, that this vered by our Saviour, repentance alone is the is not a saving faith, because such a faith as this means proposed of avoiding that place of torment. the devils may have, and it was plain they had; And what the tenor of the doctrine, which should for they believed and declared Jesus to be the be preached to the world, should be, he tells his Messiah.
And St. James tells us, “ the devils apostles after his resurrection, Luke xxiv. 27, viz. believe, and tremble;" and yet they shall not be “That repentance and remission of sins should be saved. To which I answer, 1. That they could preached in his naine,” who was the Messiah.not be saved by any faith, to whom it was not And accordingly believing Jesus to be the Messiah, proposed as a means of salvation, nor ever pro- and repenting, was what the apostles preached. mised to be counted for righteousness. This was So Peter began, Acts ii. 38: “ Repent, and be an act of grace shown only to mankind. God baptized.” T'hese two things were required for dealt so favorably with the posterity of Adam, the remission of sins, viz. entering themselves in that if they would believe Jesus to be the Messiah, the kingdom of God, and owning and professing the promised king and Saviour, and perform what themselves the subjects of Jesus, whom they beother conditions were required of them by the lieved to be the Messiah, and received for their covenant of grace, God wonld justify them because Lord and King; for that was to be baptized in of this belief; he would account this faith to them his name: baptism being an initiating ceremony for righteousness, and look on it as making up the known to the Jews, whereby those, who leaving defects of their obedience; which being thus sup- heathenism, and professing a submission to the law plied by what was taken instead of it, they were of Moses, were received into the commonwealth looked on as just or righteous, and so inherited of Israel. And so it was made use of by our Sa. eternal life. But this favor shown to mankind, viour, to be that solemn visible act, whereby those was never offered to the fallen angels. They had who believed him to be the Messiah, received him no such proposals made to them; and therefore as their King, and professed obedience to him, whatever of this kind was proposed to men, it were admitted as subjects into his kingdom: which availed not devils whatever they performed of it. in the Gospels is called “the kingdom of God;" This covenant of grace was never offered to them. and in the Acts and epistles often by another name, 2. I answer, that though the devils believed, yet viz. the Church. The same St. Peter preaches they could not be saved by the covenant of grace; again to the Jews, “Repent, and be converted, because they performed not the other condition that your sins may be blotted out."'|| required in it, altogether as necessary to be per 137. What this repentance was, which the new formed as this of believing, and that is repentance. covenant required as one of the conditions to be Repentance is as absolute a condition of the cove- performed by all those who should receive the nant of grace as faith, and as necessary to be per-benefits of that covenant, is plain in the Scripture, formed as that. John the Baptist, who was to to be not only a sorrow for sins past, but (what is prepare the way for the Messiah, “preached the a natural consequence of such sorrow, if it be real) baptism of repentance for the remission of sins." 136. As John began his preaching with “ Re * Mark i.
† Mark vi. pent, for the kingdom of heaven is at hand,"* # And even in matters of faith, involuntary errors did our Saviour begin his : “From that time began | are harmless. “For heresy is not an error of the Jesus to preach, and to say, Repent, for the kiny- understanding, but an error of the will. And this dom of heaven is at hand." Or, as St. Mark has is clearly insinuated in Scripture, in the style where it in the parallel place: “Now, after that John was faith and a good life are made one duty, and vice is put in prison, Jesus came into Galilee, preaching ness and sanctity." — Liberty of Prophesying. Sa
called opposite to saith, and heresy opposed to huli
cred Classics, Vol. i. op. 31, 32.-ED. * Matt. iii. iv.
I Acts ini. 19.
a turning from them, into a new and contrary life. that he (as images used to do) represented God in And so they are joined together, Acts iii. : * Re- any corporeal or visible resemblance. And there pent, and turn about ;" or, as we render it, be is further subjoined, to lead us into the meaning of converted. And, Acts xxvi. : “ Repent and turn it, “ The first-born of every creature ;” which is to God.” And sometimes turning about is put further explained, verse 18, where he is termed, alone to signify repentance.* Which in other “ The first-born from the dead :" thereby making words is well expressed by newness of life. For out, and showing himself to be the image of the it being certain, that he who is really sorry for his invisible God; that death hath no power over him: sins, and abhors them, will turn from them, and but being the Son of God, and not having forfeited forsake them ; either of these acts, which have so that sonship by any transgression, was the heir of natural a connection one with the other, may be, eternal life ; as Adam should have been, had he and is often put for both together. Repentance continued his filial duty: In the same sense the is a hearty sorrow for our past misdeeds, and a apostle seems to use the word image in other sincere resolution and endeavor, to the utmost of places, viz. “ Whom he did foreknow, he also did our power, to conform all our actions to the law of predestinate to be conformed to the image of his God. So that repentance does not consist in one Son, that he might be the first-born among many single act of sorrow, (though that being the first brethren."* This image, to which they were conand leading act, gives denomination to the whole,) formed, seems to be immortality and eternal life. but in doing works of repentance, in a sincere For it is remarkable, that in both these places St. obeilience to the law of Christ, the remainder of Paul speaks of the resurrection, and that Christ our lives. This was called for by John the Bap- was “The first-born among many brethren;" he tist, the preacher of repentance : "Bring forth being by birth the Son of God, and the others only fruits meet for repentance." And by St. Paul here, by adoption, as we see in this same chapter: “Ye “ Repent and turn to God; and do works meet for have received the Spirit of adoption, whereby we repentance." There are works to follow belong- cry, Abba, Father : the Spirit itself bearing witing to repentance, as well as sorrow for what is ness with our spirits, that we are the children of past. These two, faith and repentance ; that is, God. And if children, then heirs; and joint-heirs believing Jesus to be the Messiah, and a good life, with Christ : if so be that we suffer with him, that are the indispensable conditions of the new cove- we may also be glorified together.” And hence nant, to be performed by all those who would ob- we see that our Saviour vouchsafes to call those, tain eternal life. The reasonableness, or rather who at the day of judgment are through him ennecessity of which, that we may the better com- tering into eternal life, his brethren : Inasmuch prehend, we must a little look back to what was as ye have done it unto one of the least of these, said in the beginning.
my brethren.” May we not in this find a reason 138. Adam being the Son of God, and so St. why God so frequently in the New Testament, Luke calls him, chapter iii. 38, had this part also and so seldom, if at all
, in the Old, is mentioned of the likeness and image of his Father, viz. that under the single title of the Father? And therehe was immortal. But Adam transgressing the fore our Saviour says, “No man knoweth the command given him by his heavenly Father, in- Father save the Son, and he to whomsoever the curred the penalty, forfeited that state of immor. Son will reveal him." God has now a Son again tality, and became mortal. After this, Adam begot in the world, the first-born of many brethren, who children, but they were “in his own likeness, after all now, by the Spirit of adoption, can say, Abba, his own image;" mortal like their father. God, Father; and we, by adoption, being for his sake nevertheless, out of his infinite mercy, willing to made his brethren, and the sons of God, come to bestow eternal life on mortal men, sends Jesus share in that inheritance which was his natural Christ into the world ; who being conceived in the right, he being by birth the Son of God: which womb of a virgin (that had not known man) by inheritance is eternal life. And again : “We the immediate power of God, was properly the groan within ourselves, waiting for the adoption ; Son of God; according to what the angel declared to wit, the redemption of our body;" whereby is to his mother, “ The Holy Ghost shall come upon plainly meant the change of these frail mortal bothee, and the power of the highest shall oversha- dies, into the spiritual immortal bodies at the redow thee: therefore also that holy thing which surrection : "When this mortal shall have put on shall be born of thee, shall be called the Son of immortality,”, which he further expresses thus : God.” So that being the Son of God, he was, “So also is the resurrection of the dead. It is like his Father, immortal; as he tells us, John v. sown in corruption, it is raised in incorruption : it “ As the Father hath life in himself, so hath he is sown in dishonor, it is raised in glory : it is sown given to the Son to have life in himself.” in weakness, it is raised in power : it is sown a
139. And that immortality is a part of that natural body, it is raised a spiritual body," &c.image, wherein these (who were the immediate To which he subjoins, “ As we have borne the sons of God, so as to have no other father) were image of the earthy” (that is, as we have been made like their father, appears probable, not only mortal, like earthy Adam, our father, from whom from the places in Genesis concerning Adam, we are descended, when he was turned out of above taken notice of, but seems to me also to be paradise) " we shall also bear the image of the intimated in some expressions concerning Jesus, heavenly;" into whose sonship and inheritance the Son of God. In the New Testament, he is being adopted, we shall, at the resurrection, recalled “the image of the invisible God.”+ Invisi- ceive that adoption we expect; "even the reble seems put in, to obviate any gross imagination, demption of our bodies ;” and after his image, * Matt. xiii. 15; Luke xxii. 32. + Col. i. 15.
* Rom. viii. 29.
which is the image of the Father, become immor- that every tongue shall confess that Jesus Christ tal. Hear what he himself says: “ They who is Lord.” shall be accounted worthy to obtain that world, 142. Thus God, we see, designed his Son Christ and the resurrection from the dead, neither marry Jesus a kingdom,—an everlasting kingdom in nor are given in marriage. Neither can they die heaven. But “though as in Adam all die, so in any more ; for they are equal unto the angels, Christ shall all be made alive ;" and all men shall and are the sons of God, being the sons of the re- return to life again at the last day; yet all men surrection.". And he that shall read St. Paul's having sinned, and thereby "come short of the argument, Acts xiii., will find, that the great evi- glory of God," as St. Paul assures us; (that is, dence that Jesus was the Son of God was his re- not attaining to the heavenly kingdom of the surrection. Then the image of his Father ap- Messiah, which is often called the "glory of God;" peared in him, when he visibly entered into the as may be seen, Rom. v. 2, and xv. 7, and ii. 7; state of immortality. For thus the apostle rea- Matt. xvi. 27; Mark viii. 38; for no one who is sons : “ We preach to you, how that the promise unrighteous, that is, comes short of perfect rightewhich was made to our fathers, God hath fulfilled ousness, shall be admitted into the eternal life of the same unto us, in that he hath raised up Jesus that kingdom ; as is declared, 1 Cor. vi. 9 : “The again; as it is also written in the second Psalm, unrighteous shall not inherit the kingdom of God) Thou art my Son, this day have I begotten thee." -and death, the wages of sin, being the portion
140. This may serve a little to explain the im- of all those who had transgressed the righteous mortality of the sons of God, who are in this
, like law of God, the Son of God would in vain have their Father, made after his image and likeness. come into the world, to lay the foundations of a But that our Saviour was so, he himself further kingdom, and gather together a select people out declares, John X., where, speaking of his life, he of the world, if (they being found guilty at their says :— No one taketh it from me, but I lay it appearance before the judgment-seat of the down of myself: I have power to lay it down, and righteous Judge of all men at the last day) instead I have power to take it up again." Which he of entrance into eternal life in the kingdom he could not have had if he had been a mortal man, the just reward of sin, which every one of them
prepared for them, they should receive death, the son of a man of the seed of Adam; or else had by any transgression forfeited his life : for was guilty of. This second death would have "the wages of sin is death." And he that hath left him no subjects; and instead of those ten incurred death for his own transgression, cannot thousand times ten thousand, and thousands of lay down his life for another, as our Saviour pro
thousands, there would not have been one left him fesses he did. For he was the Just One, who to sing praises unto his name, saying, “ Blessing, knew no sin, who did no sin; neither was guile sitteth on the throne, and unto the Lamb for ever
and honor, and glory, and power, be unto him that found in his mouth.” And thus, “ As by man came death, so by man came the resurrection of the and ever.” God, therefore, out of his mercy to dead. For as in Adam all die, so in Christ shall mankind, and for the erecting of the kingdom of all be made alive."
his Son, and furnishing it with subjects out of
every kindred, and tongue, and people, and na141. For this laying down his life for others, tion, proposed to the children of men, that as our Saviour tells us, " Therefore does my Father many of them as would believe Jesus his Son love me, because I lay down my life that I might (whom he sent into the world) to be the Messiah, take it again.” And this, his obedience and suf- the promised deliverer, and would receive him for fering, was rewarded with a kingdom, which he their king and ruler, should have all their past tells us, “ his Father had appointed unto him;" sins, disobedience, and rebellion forgiven them; and which it is evident, out of the epistle to the and if for the future they lived in a sincere obeHebrews, he had a regard to in his sufferings dience to his law, to the utmost of their power,
Who, for the joy that was set before him, en- the sins of human frailty for the time to come, as dured the cross, despising the shame, and is set well as all those of their past lives, should, for his down at the right hand of the throne of God.”— Son's sake, because they gave themselves up to Which kingdom, given him upon this account of him to be his subjects, be forgiven them; and so his obedience, suffering, and death, he himself their faith, which made them be baptized into his takes notice of in these words : “Jesus lift up his name, (that is, enrol themselves in the kingdom eyes to heaven, and said, Father, the hour is of Jesus the Messiah, and profess themselves his come; glorify thy Son, that thy Son also may glorify subjects, and consequently live by the laws of his thee. As thou hast given him power over all kingdom) should be accounted to them for righteflesh, that he should give eternal life to as many ousness : that is, should supply the defects of a as thou hast given him. And this is life eternal, scanty obedience in the sight of God; who countthat they may know thee, the only true God, and ing this faith to them for righteousness, or comJesus the Messiah, whom thou hast sent. I have plete obedience, did thus justify, or make them glorified thee on earth: I have finished the work just, and thereby capable of cternal life. which thou gavest me to do.” And St. Paul, in 143. Now, that this is the faith for which God, his epistle to the Philippians: "He humbled him- of his free grace, justifies sinful man, (for it is God self
, and became obedient unto death, even the alone that justifieth,) we have already showed, by death of the cross. Wherefore God also hath observing through all the history of our Saviour highly exalted him, and given him a name that is and the apostles, recorded in the evangelists, and above every name: that at the name of Jesus in the Acis, what he and his apostles preached every knee shall bow, of things in heaven and and proposed to be believed. We shall show now, things in earth, and things under the earth: and that besides believing him to be the Messiah their