The reasonableness of Christianity as delivered in the Scriptures
Locke, John, 1632-1704.
1695
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The reasonableness of Christianity as delivered in the Scriptures
Locke, John, 1632-1704.
[5], 304 p.
Printed for Awnsham and John Churchil ...,
London :
1695.
Written by J. Locke. Cf. Wing.
First ed. Cf. NUC pre-1956.
Errata: p. [5].
Advertisements: p. 304.
Reproduction of original in Huntington Library.
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eng
Church history -- 17th century.
Christianity -- Early works to 1800.
Philosophy and religion -- Early works to 1800.
Apologetics -- Early works to 1800.
Apologetics -- History -- 17th century.
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THE
REASONABLENESS
OF
Christianity
,
As
delivered
in
the
SCRIPTURES
.
LONDON
:
Printed
for
Awnsham
and
Iohn
Churchil
,
at
the
Black
Swan
in
Pater-Noster-Row
.
1695.
THE
PREFACE
.
THE
little
Satisfaction
and
Consistency
is
to
be
found
in
most
of
the
Systems
of
Divinity
I
have
met
with
,
made
me
betake
my self
to
the
sole
Reading
of
the
Scripture
(
to
which
they
all
appeal
)
for
the
understanding
the
Christian
Religion
.
What
from
thence
by
an
attentive
and
unbiassed
search
I
have
received
,
Reader
,
I
here
deliver
to
thee
.
If
by
this
my
Labour
thou
receivest
any
Light
or
Confirmation
in
the
Truth
,
joyn
with
me
in
Thanks
to
the
Father
of
Lights
for
his
Condescention
to
our
Vnderstandings
.
If
upon
a
fair
and
unprejudiced
Examination
,
thou
findest
I
have
mistaken
the
Sense
and
Tenor
of
the
Gospel
,
I
beseech
thee
,
as
a
true
Christian
,
in
the
Spirit
of
the
Gospel
(
which
is
that
of
Charity
)
and
in
the
words
of
Sobriety
,
set
me
right
in
the
Doctrine
of
Salvation
.
ERRATA
.
Page
35.
line
22.
read
on
the.
p.
62.
l.
26.
r.
Bethesda
.
p.
63.
l.
26.
r.
little
of
any
thing
;
p.
64.
ult
.
r.
it
was
.
p.
65.
l.
6.
r.
them
at
Ierusalem
.
Ibid.
l.
10
r.
ing
in
that
place
.
p.
67.
l.
17.
r.
that
remained
.
p.
69.
l.
23.
r.
a
king
,
or
rather
Messiah
the
King
,
p.
75.
l.
6.
dele
these
.
Ibid.
l.
14.
r.
nor
〈◊〉
.
p.
112.
l.
4.
r.
Bethesda
.
p.
161.
l.
2.
r.
and
of
.
p.
165.
l.
20.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
present
World.
p.
194.
l.
11.
r.
availed
not
Devils
.
p.
217.
l.
11.
r.
In
his
Sermon
in
the.
p.
263.
l.
●
.
r.
before
observed
.
p.
264.
l.
24.
r.
custom
.
p.
271.
l.
2.
r.
apophthegms
.
Ibid.
l.
24.
r.
themselves
;
and
deduces
.
p.
282.
l.
〈◊〉
.
r.
No
touch
of
.
p.
284.
1.
〈◊〉
confusion
.
p.
287.
l.
17.
r.
life
and.
p.
295.
l.
22.
r.
the
Apostles
.
p.
203.
l.
20.
r.
Treatise
?
p.
304.
l.
4.
●
abstract
.
Ibid.
l.
14.
read
them
,
The
Reasonableness
of
Christianity
,
as
delivered
in
the
Scriptures
.
T
IS
obvious
to
any
one
who
reads
the
New
Testament
,
that
the
Doctrine
of
Redemption
,
and
consequently
of
the
Gospel
,
is
founded
upon
the
Supposition
of
Adam's
Fall.
To
understand
therefore
what
we
are
restored
to
by
Jesus
Christ
,
we
must
consider
what
the
Scripture
shews
we
lost
by
Adam
.
This
I
thought
worthy
of
a
diligent
and
unbiassed
search
:
Since
I
found
the
two
Extreams
,
that
Men
run
into
on
this
Point
,
either
on
the
one
hand
shook
the
Foundations
of
all
Religion
,
or
on
the
other
made
Christianity
almost
nothing
.
For
whilst
some
Men
would
have
all
Adam's
Posterity
doomed
to
Eternal
Infinite
Punishment
for
the
Transgression
of
Adam
,
whom
Millions
had
never
heard
of
,
and
no
one
had
authorized
to
transact
for
him
,
or
be
his
Representative
;
this
seemed
to
others
so
little
consistent
with
the
Justice
or
Goodness
of
the
Great
and
Infinite
God
,
that
they
thought
there
was
no
Redemption
necessary
,
and
consequently
that
there
was
none
,
rather
than
admit
of
it
upon
a
Supposition
so
derogatory
to
the
Honour
and
Attributes
of
that
Infinite
Being
;
and
so
made
Jesus
Christ
nothing
but
the
Restorer
and
Preacher
of
pure
Natural
Religion
;
thereby
doing
violence
to
the
whole
tenor
of
the
New
Testament
.
And
indeed
both
sides
will
be
suspected
to
have
trespassed
this
way
,
against
the
written
Word
of
God
,
by
any
one
,
who
does
but
take
it
to
be
a
Collection
of
Writings
designed
by
God
for
the
Instruction
of
the
illiterate
bulk
of
Mankind
in
the
way
to
Salvation
;
and
therefore
generally
and
in
necessary
points
to
be
understood
in
the
plain
direct
meaning
of
the
words
and
phrases
,
such
as
they
may
be
supposed
to
have
had
in
the
mouths
of
the
Speakers
,
who
used
them
according
to
the
Language
of
that
Time
and
Country
wherein
they
lived
,
without
such
learned
,
artificial
,
and
forced
senses
of
them
,
as
are
sought
out
,
and
put
upon
them
in
most
of
the
Systems
of
Divinity
,
according
to
the
Notions
,
that
each
one
has
been
bred
up
in
.
To
one
that
thus
unbiassed
reads
the
Scriptures
,
what
Adam
fell
from
,
is
visible
,
was
the
state
of
perfect
Obedience
,
which
is
called
Justice
in
the
New
Testament
,
though
the
word
which
in
the
Original
signifies
Justice
,
be
translated
Righteousness
:
And
by
this
Fall
he
lost
Paradise
,
wherein
was
Tranquility
and
the
Tree
of
Life
,
i.
e.
he
lost
Bliss
and
Immortality
.
The
Penalty
annexed
to
the
breach
of
the
Law
,
with
the
Sentence
pronounced
by
God
upon
it
,
shew
this
.
The
Penalty
stands
thus
,
Gen.
II.
17.
In
the
day
that
thou
eatest
thereof
thou
shalt
surely
die
.
How
was
this
executed
?
He
did
eat
,
but
in
the
day
he
did
eat
,
he
did
not
actually
die
,
but
was
turned
out
of
Paradise
from
the
Tree
of
Life
,
and
shut
out
for
ever
from
it
,
lest
he
should
take
thereof
and
live
for
ever
.
This
shews
that
the
state
of
Paradise
was
a
state
of
Immortality
,
of
Life
without
end
,
which
he
lost
that
very
day
that
he
eat
:
His
Life
began
from
thence
to
shorten
,
and
wast
,
and
to
have
an
end
;
and
from
thence
to
his
actual
Death
,
was
but
like
the
time
of
a
Prisoner
between
the
Sentence
past
and
the
Execution
,
which
was
in
view
and
certain
.
Death
then
enter'd
and
shewed
his
Face
,
which
before
was
shut
out
,
and
not
known
.
So
St.
Paul
,
Rom.
V.
12.
By
one
man
sin
entred
into
the
world
,
and
death
by
sin
;
i.
e.
a
state
of
Death
and
Mortality
:
And
1
Cor.
XV.
22.
In
Adam
all
die
;
i.
e.
by
reason
of
his
Transgression
all
Men
are
Mortal
,
and
come
to
die
.
This
is
so
clear
in
these
cited
places
,
and
so
much
the
current
of
the
New
Testament
,
that
no
body
can
deny
,
but
that
the
Doctrine
of
the
Gospel
is
,
that
Death
came
on
all
Men
by
Adam's
sin
;
only
they
differ
about
the
signification
of
the
word
Death
.
For
some
will
have
it
to
be
a
state
of
Guilt
,
wherein
not
only
he
,
but
all
his
Posterity
was
so
involved
,
that
every
one
descended
of
him
deserved
endless
torment
in
Hell-fire
.
I
shall
say
nothing
more
here
how
far
,
in
the
apprehensions
of
Men
,
this
consists
with
the
Justice
and
Goodness
of
God
,
having
mentioned
it
above
:
But
it
seems
a
strange
way
of
understanding
a
Law
,
which
requires
the
plainest
and
directest
words
,
that
by
Death
should
be
meant
Eternal
Life
in
Misery
.
Could
any
one
be
supposed
by
a
Law
,
that
says
,
For
Felony
you
shall
die
,
not
that
he
should
lose
his
Life
,
but
be
kept
alive
in
perpetual
exquisite
Torments
?
And
would
any
one
think
himself
fairly
dealt
with
,
that
was
so
used
?
To
this
they
would
have
it
be
also
a
state
of
necessary
sinning
,
and
provoking
God
in
every
Action
that
men
do
:
A
yet
harder
sense
of
the
word
Death
than
the
other
.
God
says
,
That
in
the
day
that
thou
eatest
of
the
forbidden
Fruit
,
thou
shalt
die
;
i.
e.
thou
and
thy
Posterity
shall
be
ever
after
uncapable
of
doing
any
thing
,
but
what
shall
be
sinful
and
provoking
to
me
,
and
shall
justly
deserve
my
wrath
and
indignation
.
Could
a
worthy
man
be
supposed
to
put
such
terms
upon
the
Obedience
of
his
Subjects
,
much
less
can
the
Righteous
God
be
supposed
,
as
a
Punishment
of
one
sin
wherewith
he
is
displeased
,
to
put
Man
under
a
necessity
of
sinning
continually
,
and
so
multiplying
the
Provocation
?
The
reason
of
this
strange
Interpretation
we
shall
perhaps
find
in
some
mistaken
places
of
the
New
Testament
.
I
must
confess
by
Death
here
I
can
understand
nothing
but
a
ceasing
to
be
,
the
losing
of
all
actions
of
Life
and
Sense
.
Such
a
Death
came
on
Adam
,
and
all
his
Posterity
by
his
first
Disobedience
in
Paradise
,
under
which
Death
they
should
have
lain
for
ever
,
had
it
not
been
for
the
Redemption
by
Jesus
Christ.
If
by
Death
threatned
to
Adam
were
meant
the
Corruption
of
Humane
Nature
in
his
Posterity
,
't
is
strange
that
the
New
Testament
should
not
any
where
take
notice
of
it
,
and
tell
us
,
that
Corruption
seized
on
all
because
of
Adam's
Transgression
,
as
well
as
it
tells
us
so
of
Death
.
But
as
I
remember
every
ones
sin
is
charged
upon
himself
only
.
Another
part
of
the
Sentence
was
,
Cursed
is
the
ground
for
thy
sake
;
in
sorrow
shalt
thou
eat
of
it
all
the
days
of
thy
life
,
in
the
sweat
of
thy
face
shalt
thou
eat
bread
,
till
thou
return
unto
the
ground
:
For
out
of
it
wast
thou
taken
;
Dust
thou
art
,
and
to
dust
shalt
thou
return
.
This
shews
that
Paradise
was
a
place
of
Bliss
as
well
as
Immortality
,
without
toyl
,
and
without
sorrow
.
But
when
Man
was
turned
out
,
he
was
exposed
to
the
toyl
,
anxiety
,
and
frailties
of
this
Mortal
Life
,
which
should
end
in
the
Dust
,
out
of
which
he
was
made
,
and
to
which
he
should
return
;
and
then
have
no
more
life
or
sense
than
the
Dust
had
,
out
of
which
he
was
made
.
As
Adam
was
turned
out
of
Paradise
,
so
all
his
Posterity
were
born
out
of
it
,
out
of
the
reach
of
the
Tree
of
Life
,
All
like
their
Father
Adam
in
a
state
of
Mortality
,
void
of
the
Tranquility
and
Bliss
of
Paradise
.
Rom.
V.
12.
By
one
man
sin
entered
into
the
world
,
and
death
by
sin
.
But
here
will
occur
the
common
Objection
,
that
so
many
stumble
at
:
How
doth
in
consist
with
the
Justice
and
Goodness
of
God
,
that
the
Posterity
of
Adam
should
suffer
for
his
sin
;
the
Innocent
be
punished
for
the
Guilty
?
Very
well
,
if
keeping
one
from
what
he
has
no
right
to
be
called
a
Punishment
.
The
state
of
Immortality
in
Paradise
is
not
due
to
the
Posterity
of
Adam
more
than
to
any
other
Creature
.
Nay
,
if
God
afford
them
a
Temporary
Mortal
Life
'
't
is
his
Gift
,
they
owe
it
to
his
Bounty
,
they
could
not
claim
it
as
their
Right
,
nor
does
he
injure
them
when
he
takes
it
from
them
.
Had
he
taken
from
Manking
any
thing
,
that
was
their
Right
;
or
did
he
put
Men
in
a
state
of
Misery
worse
than
not
being
without
any
fault
or
demerit
of
their
own
;
this
indeed
would
be
hard
to
reconcile
with
the
Notion
we
have
of
Justice
,
and
much
more
with
the
Goodness
and
other
Attributes
of
the
Supream
Being
,
which
he
has
declared
of
himself
,
and
Reason
as
well
as
Revelation
must
acknowledge
to
be
in
him
;
unless
we
will
confound
Good
and
Evil
,
God
and
Satan
.
That
such
a
state
of
extream
irremidiable
Torment
is
worse
than
no
Being
at
all
,
if
every
one
ones
sense
did
not
determine
against
the
vain
Philosophy
,
and
foolish
Metaphysicks
of
some
Men
;
yet
our
Saviour's
peremptory
decision
,
Matt.
XXVI
.
24.
has
put
it
past
doubt
,
that
one
may
be
in
such
an
estate
,
that
it
had
been
better
for
him
not
to
have
been
born
.
But
that
such
a
temporary
Life
as
we
now
have
,
with
all
its
Frailties
and
ordinary
Miseries
is
better
than
no
Being
,
is
evident
by
the
high
value
we
put
upon
it
our selves
.
And
therefore
though
all
die
in
Adam
,
yet
none
are
truly
punished
but
for
their
own
deeds
.
Rom.
II.
6.
God
will
render
to
every
one
,
how
?
according
to
his
deeds
.
To
those
that
obey
unrighteousness
,
indignation
and
wrath
,
tribulation
and
anguish
upon
every
soul
of
man
that
doth
evil
,
v.
9.
2
Cor.
V.
10.
We
must
appear
before
the
Iudgment-seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
has
done
,
whether
it
be
good
or
bad
.
And
Christ
himself
,
who
knew
for
what
he
should
condemn
Men
at
the
last
day
,
assures
us
in
the
two
places
where
he
describes
his
proceeding
at
the
great
Judgment
,
that
the
Sentence
of
Condemnation
passes
only
on
the
workers
of
Iniquity
,
such
as
neglected
to
fulfil
the
Law
in
acts
of
Charity
,
Mat.
VII
.
23.
Luke
XIII
.
27.
Mat.
XXV
.
42.
But
here
is
no
Condemnation
of
any
one
,
for
what
his
fore-father
Adam
had
done
,
which
't
is
not
likely
should
have
been
omitted
,
if
that
should
have
been
a
cause
,
why
any
one
was
adjudged
to
the
fire
with
the
Devil
and
his
Angels
.
And
he
tells
his
Disciples
,
that
when
he
comes
again
with
his
Angels
is
the
Glory
of
his
Father
,
that
then
he
will
render
to
every
one
according
to
his
works
,
Mat.
XVI
.
27.
Adam
being
thus
turned
out
of
Paradise
,
and
all
his
Posterity
born
out
of
it
,
the
consequence
of
it
was
,
that
all
men
should
die
,
and
remain
under
Death
for
ever
,
and
so
be
utterly
lost
.
From
this
estate
of
Death
Jesus
Christ
restores
all
mankind
to
Life
;
1
Cor.
XV.
22.
As
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
.
How
this
shall
be
,
the
same
Apostle
tells
us
in
the
foregoing
v.
21.
By
man
death
came
,
by
man
also
came
the
Resurrection
from
the
dead
.
Whereby
it
appears
,
that
the
Life
,
which
Jesus
Christ
restores
to
all
men
,
is
that
Life
,
which
they
receive
again
at
the
Resurrection
.
Then
they
recovered
from
Death
,
which
otherwise
all
mankind
should
have
continued
under
lost
for
ever
,
as
appears
by
St.
Paul's
Arguing
,
1
Cor.
XV.
concerning
the
Resurrection
.
And
thus
men
are
by
the
Second
Adam
restored
to
Life
again
:
That
so
by
Adam's
sin
they
may
none
of
them
lose
any
thing
,
which
by
their
own
Righteousness
they
might
have
a
Title
to
.
For
Righteousness
,
or
an
exact
obedience
to
the
Law
,
seems
by
the
Scripture
to
have
a
claim
of
Right
to
Eternal
Life
,
Rom.
IV.
4.
To
him
that
worketh
;
i.
e.
does
the
works
of
the
Law
,
is
the
reward
not
reckoned
of
Grace
,
but
OF
DEBT
.
And
Rev.
XXII
.
14.
Blessed
are
they
who
do
his
Commandments
,
that
they
may
HAVE
RIGHT
to
the
Tree
of
Life
,
which
is
in
the
Paradise
of
God.
If
any
of
the
Posterity
of
Adam
were
just
,
they
shall
not
lose
the
Reward
of
it
,
Eternal
Life
and
Bliss
,
by
being
his
Mortal
Issue
:
Christ
will
bring
them
all
to
Life
again
;
And
then
they
shall
be
put
every
one
upon
his
own
Tryal
,
and
receive
Judgment
,
as
he
is
found
to
be
Righteous
or
no.
And
the
righteous
,
as
our
Saviour
says
,
Mat.
XXV
.
46.
shall
go
into
eternal
life
.
Nor
shall
any
one
miss
it
,
who
has
done
what
our
Saviour
directed
the
Lawyer
,
who
asked
,
Luke
X.
25.
What
he
should
do
to
inherit
eternal
life
?
Do
this
,
i.
e.
what
is
required
by
the
Law
,
and
thou
shalt
live
.
On
the
other
side
,
it
seems
the
unalterable
purpose
of
the
Divine
Justice
,
that
no
unrighteous
Person
,
no
one
that
is
guilty
of
any
breach
of
the
Law
,
should
be
in
Paradise
;
But
that
the
wages
of
sin
shold
be
to
every
man
,
as
it
was
to
Adam
,
an
Exclusion
of
him
out
of
that
Happy
state
of
Immortality
,
and
bring
Death
upon
him
.
And
this
is
so
conformable
to
the
Eternal
and
established
Law
of
Right
and
Wrong
,
that
it
is
spoke
of
too
as
if
it
could
not
be
otherwise
.
St.
Iames
says
,
Chap.
I.
15.
Sin
when
it
is
finished
bringeth
forth
death
,
as
it
were
by
a
Natural
and
necessary
production
.
Sin
entred
into
the
World
,
and
death
by
sin
,
says
St.
Paul
,
Rom.
V.
12.
&
VI.
23.
The
wages
of
sin
is
Death
.
Death
is
the
Purchase
of
any
,
of
every
sin
.
Gal.
III.
10.
Cursed
is
every
one
who
continueth
not
in
all
things
which
are
written
in
the
Book
of
the
Law
to
do
them
.
And
of
this
St.
Iames
gives
a
Reason
,
Chap.
II.
10
,
11.
Whosoever
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
,
he
is
guilty
of
all
:
For
he
that
said
,
Do
not
commit
Adultery
,
said
also
,
do
not
Kill
:
i.
e.
He
that
offends
in
any
one
Point
,
sins
against
the
Authority
which
established
the
Law.
Here
then
we
have
the
standing
and
fixed
measures
of
Life
and
Death
.
Immortality
and
Bliss
belong
to
the
Righteous
;
Those
who
have
lived
in
an
exact
Conformity
to
the
Law
of
God
,
are
out
of
the
reach
of
Death
:
But
an
Exclusion
from
Paradise
,
and
loss
of
Immortality
,
is
the
Portion
of
Sinners
,
of
all
those
who
have
any
way
broke
that
Law
,
and
failed
of
a
Compleat
Obedience
to
it
by
the
guilt
of
any
one
Transgression
.
And
thus
Mankind
by
the
Law
are
put
upon
the
issues
of
Life
or
Death
;
As
they
are
Righteous
,
or
Vnrighteous
;
Iust
or
Vnjust
;
i.
e.
Exact
Performers
,
or
Transgressors
of
the
Law.
But
yet
all
having
sinned
,
Rom.
III.
23.
and
come
short
of
the
glory
God
,
i.
e.
the
Kingdom
of
God
in
Heaven
,
which
is
often
called
his
Glory
,
both
Iews
and
Gentiles
,
v.
22.
So
that
by
the
deeds
of
the
Law
no
one
could
be
justified
,
v.
20.
it
follows
,
that
no
one
could
then
have
Eternal
Life
and
Bliss
.
Perhaps
it
will
be
demanded
,
Why
did
God
give
so
hard
a
Law
to
Mankind
,
that
to
the
Apostles
time
no
one
of
Adam's
Issue
had
kept
it
?
As
appears
by
Rom.
III.
and
Gal.
III.
21
,
22.
Answ.
It
was
such
a
Law
as
the
Purity
of
God's
Nature
required
,
and
must
be
the
Law
of
such
a
Creature
as
Man
,
unless
God
would
have
made
him
a
Rational
Creature
,
and
not
required
him
to
have
lived
by
the
Law
of
Reason
,
but
would
have
countenanced
in
him
Irregularity
and
Disobedience
to
that
Light
which
he
had
;
and
that
Rule
,
which
was
suitable
to
his
Nature
:
Which
would
have
been
,
to
have
authorized
Disorder
,
Confusion
,
and
Wickedness
in
his
Creatures
.
For
that
this
Law
was
the
Law
of
Reason
,
or
as
it
is
called
of
Nature
,
we
shall
see
by
and
by
:
And
if
Rational
Creatures
will
not
live
up
to
the
Rule
of
their
Reason
,
who
shall
excuse
them
?
If
you
will
admit
them
to
forsake
Reason
in
one
point
,
why
not
in
another
?
Where
will
you
stop
?
To
disobey
God
in
any
part
of
his
Commands
(
and
't
is
he
that
Commands
what
Reason
does
)
is
direct
Rebellion
;
which
if
dispensed
with
in
any
Point
,
Government
and
Order
are
at
an
end
;
And
there
can
be
no
bounds
set
to
the
Lawless
Exorbitancy
of
unconfined
men
.
The
Law
therefore
was
,
as
St.
Paul
tells
us
,
Rom.
VII
.
12
,
holy
,
just
,
and
good
,
and
such
as
it
ought
,
and
could
not
otherwise
be
.
This
then
being
the
case
,
that
whoever
is
guilty
of
any
sin
,
should
certainly
die
,
and
cease
to
be
,
the
benefit
of
Life
restored
by
Christ
at
the
Resurrection
would
have
been
no
great
Advantage
,
(
for
as
much
as
here
again
Death
must
have
seized
upon
all
mankind
,
because
all
had
sinned
;
For
the
Wages
of
Sin
is
every
where
Death
,
as
well
after
as
before
the
Resurrection
)
if
God
had
not
found
out
a
way
to
Justifie
some
,
i.
e.
so
many
,
as
obeyed
another
Law
,
which
God
gave
,
which
in
the
New
Testament
is
called
the
Law
of
Faith
,
Rom.
III.
27.
and
is
opposed
to
the
Law
of
Works
.
And
therefore
the
Punishment
of
those
who
would
not
follow
him
was
to
lose
their
Souls
.
i.
e.
their
Lives
,
Mark
VIII
.
35-38
.
as
is
plain
,
considering
the
occasion
it
was
spoke
on
.
The
better
to
understand
the
Law
of
Faith
,
it
will
be
convenient
in
the
first
place
to
consider
the
Law
of
Works
.
The
Law
of
Works
then
,
in
short
,
is
that
Law
,
which
requires
perfect
Obedience
,
without
any
remission
or
abatement
;
So
that
by
that
Law
a
man
cannot
be
Just
,
or
justified
without
an
exact
performance
of
every
tittle
.
Such
a
perfect
Obedience
in
the
New
Testament
is
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
translate
Righteousness
.
The
Language
of
this
Law
is
,
Do
this
and
live
,
Transgress
and
die
.
Lev.
XVIII
.
5.
Ye
shall
keep
my
statutes
and
my
judgments
,
which
if
a
man
do
he
shall
live
in
them
.
Ezek.
XX.
11.
I
gave
them
my
statutes
,
and
shewed
them
my
judgments
,
which
if
a
man
do
he
shall
even
live
in
them
.
Moses
,
says
St.
Paul
,
Rom.
X.
5.
describeth
the
righteousness
which
is
of
the
Law
,
that
the
man
which
doth
those
things
shall
live
in
them
.
Gal.
III.
12.
The
Law
is
not
of
Faith
,
but
that
man
that
doth
them
shall
live
in
them
.
On
the
other
side
,
Transgress
and
die
;
no
dispensation
,
no
atonement
.
V.
10.
Cursed
is
every
one
that
continueth
not
in
all
things
which
are
written
in
the
book
of
the
law
to
do
them
.
Where
this
Law
of
Works
was
to
be
found
,
the
New
Testament
tells
us
,
(
viz.
)
in
the
Law
delivered
by
Moses
.
Iohn
I.
17.
The
Law
was
given
by
Moses
,
but
Faith
and
Truth
came
by
Iesus
Christ.
Cap.
VII
.
19.
Did
not
Moses
give
you
the
Law
,
says
our
Saviour
,
and
yet
none
of
you
keep
the
Law.
And
this
is
the
Law
which
he
speaks
of
,
where
he
asks
the
Lawyer
,
Luke
X.
26.
What
is
written
in
the
Law
?
how
readest
thou
?
v.
28.
This
do
and
thou
shalt
live
.
This
is
that
which
St.
Paul
so
often
stiles
the
Law
,
without
any
other
distinction
,
Rom.
II.
13.
Not
the
hearers
of
the
Law
are
just
before
God
,
but
the
doers
of
the
Law
are
justified
.
'T
is
needless
to
quote
any
more
places
,
his
Epistles
are
all
full
of
it
,
especially
this
to
the
Romans
.
But
the
Law
given
by
Moses
being
not
given
to
all
Mankind
,
How
are
all
men
sinners
;
since
without
a
Law
there
is
no
Transgression
?
To
this
the
Apostle
,
v.
14.
Answers
,
For
when
the
Gentiles
which
have
not
the
Law
,
do
(
i.
e.
find
it
reasonable
to
do
)
by
nature
the
things
contained
in
the
Law
;
these
having
not
the
Law
,
are
a
Law
unto
themselves
:
Which
shew
the
work
of
the
Law
written
in
their
hearts
,
their
Consciences
also
bearing
witness
,
and
amongst
one
another
their
thoughts
accusing
or
excusing
.
By
which
,
and
other
places
in
the
following
Chapter
,
't
is
plain
,
that
under
the
Law
of
Works
is
comprehended
also
the
Law
of
Nature
,
knowable
by
Reason
as
well
as
the
Law
given
by
Moses
.
For
,
says
St.
Paul
,
Rom.
III.
9.
23.
we
have
proved
both
Iews
and
Gentiles
,
that
they
are
all
under
sin
:
For
all
have
sinned
,
and
come
short
of
the
glory
of
God
:
Which
they
could
not
do
without
a
Law.
Nay
,
whatever
God
requires
any
where
to
be
done
without
making
any
allowance
for
Faith
,
that
is
a
part
of
the
Law
of
Works
.
So
the
forbidding
Adam
to
eat
of
the
Tree
of
Knowledge
was
part
of
the
Law
of
Works
.
Only
we
must
take
notice
here
,
That
some
of
God's
Positive
Commands
being
for
peculiar
Ends
,
and
suited
to
particular
Circumstances
of
Times
,
Places
,
and
Persons
,
have
a
limited
and
only
temporary
Obligation
by
vertue
of
God's
positive
Injunction
;
such
as
was
that
part
of
Moses's
Law
which
concerned
the
outward
Worship
,
or
Political
Constitution
of
the
Jews
,
and
is
called
the
Ceremonial
and
Judaical
Law
,
in
contradistinction
to
the
Moral
part
of
it
;
Which
being
conformable
to
the
Eternal
Law
of
Right
,
is
of
Eternal
Obligation
,
and
therefore
remains
in
force
still
under
the
Gospel
;
nor
is
abrogated
by
the
Law
of
Faith
,
as
St.
Paul
found
some
ready
to
infer
,
Rom.
III.
31.
Do
we
then
make
void
the
Law
through
Faith
?
God
forbid
;
yea
,
we
establish
the
Law.
Nor
can
it
be
otherwise
:
For
were
there
no
Law
of
Works
,
there
could
be
no
Law
of
Faith.
For
there
could
be
no
need
of
Faith
,
which
should
be
counted
to
men
for
Righteousness
,
if
there
were
no
Law
to
be
the
Rule
and
Measure
of
Righteousness
,
which
men
failed
in
their
Obedience
to
.
Where
there
is
no
Law
,
there
is
no
Sin
;
all
are
Righteous
equally
with
or
without
Faith.
The
Rule
therefore
of
Right
is
the
same
that
ever
it
was
,
the
Obligation
to
observe
it
is
also
the
same
:
The
difference
between
the
Law
of
Works
and
the
Law
of
Faith
is
only
this
;
that
the
Law
of
Works
makes
no
allowance
for
failing
on
any
occasion
.
Those
that
obey
are
Righteous
,
those
that
in
any
part
disobey
are
unrighteous
,
and
must
not
expect
Life
the
Reward
of
Righteousness
.
But
by
the
Law
of
Faith
,
Faith
is
allowed
to
supply
the
defect
of
full
Obedience
;
and
so
the
Believers
are
admitted
to
Life
and
Immortality
as
if
they
were
Righteous
.
Only
here
we
must
take
notice
,
that
when
St.
Paul
says
,
that
the
Gospel
establishes
the
Law
,
he
means
the
Moral
part
of
the
Law
of
Moses
:
For
that
he
could
not
mean
the
Ceremonial
or
Political
part
of
it
,
is
evident
by
what
I
quoted
out
of
him
just
now
,
where
he
says
,
The
Gentiles
that
do
by
nature
the
things
contained
in
the
Law
,
their
Consciences
bearing
witness
.
For
the
Gentiles
neither
did
nor
thought
of
the
Judaical
or
Ceremonial
Institutions
of
Moses
,
't
was
only
the
Moral
part
their
Consciences
were
concerned
in
.
As
for
the
rest
,
St.
Paul
tells
the
Galatians
,
Cap.
IV.
they
are
not
under
that
part
of
the
Law
,
which
v.
3.
he
calls
Elements
of
the
World
;
and
v.
9.
weak
and
beggarly
elements
.
And
our
Saviour
himself
in
his
Gospel-Sermon
on
the
Mount
,
tells
them
,
Mat.
V.
17.
That
whatever
they
might
think
,
he
was
not
come
to
dissolve
the
Law
,
but
to
make
it
more
full
and
strict
:
For
that
that
is
meant
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
evident
from
the
following
part
of
that
Chapter
,
where
he
gives
the
Precepts
in
a
stricter
sense
than
they
were
received
in
before
.
But
they
are
all
Precepts
of
the
Moral
Law
which
he
reinforces
.
What
should
become
of
the
Ritual
Law
he
tells
the
Woman
of
Samaria
in
these
words
,
Iohn
IV.
21.
23.
The
hour
cometh
when
you
shall
neither
in
this
Mountain
,
nor
yet
at
Jerusalem
worship
the
Father
.
But
the
true
Worshippers
shall
worship
the
Father
in
spirit
and
in
truth
,
for
the
Father
seeketh
such
to
worship
him
.
Thus
then
as
to
the
Law
in
short
.
The
Civil
and
Ritual
part
of
the
Law
delivered
by
Moses
obliges
not
Christians
,
though
to
the
Jews
it
were
a
part
of
the
Law
of
Works
;
it
being
a
part
of
the
Law
of
Nature
,
that
man
ought
to
obey
every
Positive
Law
of
God
,
whenever
he
shall
please
to
make
any
such
addition
to
the
Law
of
his
Nature
.
But
the
Moral
part
of
Moses's
Law
,
or
the
Moral
Law
,
(
which
is
every
where
the
same
,
the
Eternal
Rule
of
Right
)
obliges
Christians
and
all
men
every
where
,
and
is
to
all
men
the
standing
Law
of
Works
.
But
Christian
Believers
have
the
Priviledge
to
be
under
the
Law
of
Faith
too
;
which
is
that
Law
whereby
God
Justifies
a
man
for
Believing
,
though
by
his
Works
he
be
not
Just
or
Righteous
,
i.
e.
though
he
came
short
of
Perfect
Obedience
to
the
Law
of
Works
.
God
alone
does
,
or
can
,
Justifie
or
make
Just
those
who
by
their
Works
are
not
so
:
Which
he
doth
by
counting
their
Faith
for
Righteousness
,
i.
e.
for
a
compleat
performance
of
the
Law.
Rom.
IV.
3.
Abraham
believed
God
,
and
it
was
counted
to
him
for
righteousness
.
v.
5.
To
him
that
believeth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
.
v.
6.
Even
as
David
also
describeth
the
blessedness
of
the
man
unto
whom
God
imputeth
righteousness
without
works
;
i.
e.
without
a
full
measure
of
Works
,
which
is
exact
Obedience
.
v.
7.
Saying
,
Blessed
are
they
whose
iniquities
are
forgiven
,
and
whose
sins
are
covered
.
v.
8.
Blessed
is
the
man
to
whom
the
Lord
will
not
impute
sin
.
This
Faith
for
which
God
justified
Abraham
,
what
was
it
?
It
was
the
believing
God
when
he
engaged
his
Promise
in
the
Covenant
he
made
with
him
.
This
will
be
plain
to
any
one
who
considers
these
places
together
,
Gen.
XV.
6.
He
believed
in
the
Lord
,
or
believed
the
Lord.
For
that
the
Hebrew
Phrase
believing
in
,
signifies
no
more
but
believing
,
is
plain
from
St.
Paul's
citation
of
this
place
,
Rom.
IV.
3.
where
he
repeats
it
thus
:
Abraham
believed
God
,
which
he
thus
explains
,
v.
18-22
.
who
against
hope
,
believed
in
hope
,
that
he
might
become
the
Father
of
many
Nations
:
According
to
that
which
was
spoken
,
so
shall
thy
seed
be
.
And
being
not
weak
in
faith
,
he
considered
not
his
own
body
now
dead
,
when
he
was
about
an
hundred
years
old
,
nor
yet
the
deadness
of
Sarah's
womb
.
He
staggered
not
at
the
promise
of
God
through
unbelief
;
but
was
strong
in
faith
,
giving
glory
to
God.
And
being
fully
perswaded
,
that
what
he
had
promised
,
he
was
also
able
to
perform
.
And
therefore
it
was
imputed
to
him
for
righteousness
.
By
which
it
is
clear
,
that
the
Faith
which
God
counted
to
Abraham
for
Righteousness
,
was
nothing
but
a
firm
belief
of
what
God
declared
to
him
,
and
a
steadfast
relying
on
him
for
the
accomplishment
of
what
he
had
promised
.
Now
this
,
says
St.
Paul
,
v.
23
,
24.
was
not
writ
for
his
[
Abraham
's
]
sake
alone
,
But
for
us
also
;
teaching
us
,
that
as
Abraham
was
justified
for
his
Faith
,
so
also
ours
shall
be
accounted
to
us
for
Righteousness
,
if
we
believe
God
as
Abraham
believed
him
.
Whereby
't
is
plain
is
meant
the
firmness
of
our
Faith
without
staggering
,
and
not
the
believing
the
same
Propositions
that
Abraham
believed
;
viz.
that
though
he
and
Sarah
were
old
,
and
past
the
time
and
hopes
of
Children
,
yet
he
should
have
a
Son
by
her
,
and
by
him
become
the
Father
of
a
great
People
,
which
should
possess
the
Land
of
Canaan
.
This
was
what
Abraham
believed
,
and
was
counted
to
him
for
Righteousness
.
But
no
body
I
think
will
say
,
that
any
ones
believing
this
now
,
shall
be
imputed
to
him
for
Righteousness
.
The
Law
of
Faith
then
,
in
short
,
is
for
every
one
to
believe
what
God
requires
him
to
believe
,
as
a
condition
of
the
Covenant
he
makes
with
him
;
and
not
to
doubt
of
the
performance
of
his
Promises
.
This
the
Apostle
intimates
in
the
close
here
,
v.
24.
But
for
us
also
,
to
whom
it
shall
be
imputed
,
if
we
believe
on
him
that
raised
up
Iesus
our
Lord
from
the
dead
.
We
must
therefore
examine
and
see
what
God
requires
us
to
believe
now
under
the
Revelation
of
the
Gospel
:
For
the
belief
of
one
Invisible
,
Eternal
,
Omnipotent
God
,
maker
of
Heaven
and
Earth
,
&c.
was
required
before
,
as
well
as
now
.
What
we
are
now
required
to
believe
to
obtain
Eternal
Life
,
is
plainly
set
down
in
the
Gospel
.
St.
Iohn
tells
us
,
Iohn
III.
36.
He
that
believeth
on
the
Son
,
hath
eternal
life
;
and
he
that
believeth
not
the
Son
,
shall
not
see
life
.
What
this
believing
on
him
is
,
we
are
also
told
in
the
next
Chapter
.
The
woman
saith
unto
him
,
I
know
that
the
Messiah
cometh
:
When
he
is
come
,
he
will
tell
us
all
things
.
Iesus
said
unto
her
,
I
that
spake
unto
thee
am
he
.
The
woman
then
went
into
the
City
,
and
saith
to
the
men
,
come
see
a
man
that
hath
told
me
all
things
that
ever
I
did
.
Is
not
this
the
Messiah
?
And
many
of
the
Samaritans
believed
on
him
;
for
the
saying
of
the
woman
,
who
testified
,
he
told
me
all
that
ever
I
did
.
So
when
the
Samaritans
were
come
unto
him
,
many
more
believed
because
of
his
words
,
and
said
to
the
woman
;
We
believe
not
any
longer
because
of
thy
saying
,
for
we
have
heard
our selves
,
and
we
know
that
this
Man
is
truly
the
Saviour
of
the
World
,
the
Messiah
,
John
IV.
25
,
26.
29.
39
,
40
,
41
,
42.
By
which
place
it
is
plain
,
that
believing
on
the
Son
is
the
believing
that
Iesus
was
the
Messiah
;
giving
Credit
to
the
Miracles
he
did
,
and
the
Profession
he
made
of
himself
.
For
those
who
were
said
to
BELIEVE
ON
HIM
for
the
saying
of
the
Woman
,
v.
39.
tell
the
Woman
,
that
they
now
believed
not
any
longer
because
of
her
saying
;
but
that
having
heard
him
themselves
,
they
knew
,
i.
e.
BELIEVED
past
doubt
THAT
HE
WAS
THE
MESSIAH
.
This
was
the
great
Proposition
that
was
then
controverted
concerning
Jesus
of
Nazareth
,
whether
he
was
the
Messiah
or
no
;
And
the
assent
to
that
,
was
that
which
distinguished
Believers
form
Unbelievers
.
When
many
of
his
Disciples
had
forsaken
him
,
upon
his
declaring
that
he
was
the
Bread
of
Life
which
came
down
from
Heaven
,
He
said
to
the
Apostles
,
will
ye
also
go
away
?
Then
Simon
Peter
answered
him
;
Lord
,
to
whom
shall
we
go
?
Thou
hast
the
words
of
eternal
life
.
And
we
believe
,
and
are
sure
thou
art
the
Messiah
,
the
Son
of
the
living
God
,
Iohn
VI.
69.
This
was
the
Faith
which
distinguished
them
form
Apostates
and
Unbelievers
,
and
was
sufficient
to
continue
them
in
the
rank
of
Apostles
:
And
it
was
upon
the
same
Proposition
,
That
Iesus
was
the
Messiah
the
Son
of
the
living
God
,
owned
by
St.
Peter
,
that
our
Saviour
said
,
he
would
build
his
Church
.
Mat.
XVI
.
16-18
.
To
convince
men
of
this
he
did
his
Miracles
:
And
their
assent
to
,
or
not
assenting
to
this
,
made
them
to
be
,
or
not
to
be
of
his
Church
;
Believers
,
or
not
Believers
.
The
Iews
came
round
about
him
,
and
said
unto
him
,
how
long
dost
thou
make
us
doubt
?
If
thou
be
the
Messiah
tell
us
plainly
.
Iesus
answered
them
;
I
told
you
,
and
ye
believed
not
:
The
works
that
I
do
in
my
Father's
name
they
bear
witness
of
me
.
But
ye
believe
not
,
because
ye
are
not
of
my
sheep
,
John
X.
24-26
.
Conformable
hereunto
St.
Iohn
tells
us
,
That
many
deceivers
are
entered
into
the
world
,
who
confess
not
that
Iesus
,
the
Messiah
,
is
come
in
the
flesh
.
This
is
a
deceiver
,
and
an
Antichrist
,
whosoever
abideth
not
in
the
Doctrine
of
the
Messiah
has
not
God.
He
that
abideth
in
the
Doctrine
of
the
Messiah
,
i.
e.
that
Jesus
is
he
,
hath
both
the
Father
and
the
Son
,
2
John
7.
9
,
10.
That
this
is
the
meaning
of
the
place
,
is
plain
from
what
he
says
in
his
foregoing
Epistle
,
Whosoever
believeth
that
Iesus
is
the
Messiah
,
is
born
of
God
,
1
John
V.
1.
And
therefore
drawing
to
a
close
of
his
Gospel
,
and
shewing
the
end
for
which
he
writ
it
,
he
has
these
words
:
Many
other
signs
truly
did
Iesus
in
the
presence
of
his
Disciples
,
which
are
not
written
in
this
book
;
but
these
are
written
,
that
ye
may
believe
that
Iesus
is
the
Messiah
,
the
Son
of
God
;
and
that
believing
ye
might
have
life
through
his
name
,
John
XX.
30
,
31.
Whereby
it
is
plain
,
that
the
Gospel
was
writ
to
induce
men
into
a
belief
of
this
Proposition
,
that
Iesus
of
Nazareth
was
the
Messiah
;
Which
if
they
believed
,
they
should
have
life
.
Accordingly
the
great
Question
amongst
the
Jews
was
,
whether
he
were
the
Messiah
or
no
:
And
the
great
Point
insisted
on
and
promulgated
in
the
Gospel
was
,
that
he
was
the
Messiah
.
The
first
glad
tidings
of
his
Birth
,
brought
to
the
Shepherds
by
an
Angel
,
was
in
these
words
:
Fear
not
,
for
behold
I
bring
you
good
tidings
of
great
joy
,
which
shall
be
to
all
people
;
For
to
you
is
born
this
day
in
the
City
of
David
a
Saviour
,
who
is
the
Messiah
the
Lord
,
Luke
II.
11.
Our
Saviour
Discoursing
with
Martha
about
the
means
of
attaining
Eternal
Life
,
saith
to
her
,
Iohn
XI
.
27.
Whosoever
believeth
in
me
shall
never
die
.
Believest
thou
this
?
She
saith
unto
him
,
Yea
,
Lord
,
I
believe
that
thou
art
the
Messiah
,
the
Son
of
God
,
which
should
come
into
the
world
.
This
Answer
of
hers
sheweth
what
it
is
to
believe
in
Jesus
Christ
,
so
as
to
have
Eternal
Life
,
viz.
to
believe
that
he
is
the
Messiah
the
Son
of
God
,
whose
coming
was
foretold
by
the
Prophets
.
And
thus
Andrew
and
Philip
express
it
:
Andrew
says
to
his
Brother
Simon
,
we
have
found
the
Messiah
,
which
is
,
being
interpreted
,
the
Christ.
Philip
saith
to
Nathanael
,
we
have
found
him
of
whom
Moses
in
the
Law
,
and
the
Prophets
did
write
,
Iesus
of
Nazareth
,
the
Son
of
Joseph
,
Iohn
I.
41.
45.
According
to
what
the
Evangelist
says
in
this
place
,
I
have
,
for
the
clearer
understanding
of
the
Scripture
,
all
along
put
Messiah
for
Christ.
Christ
being
but
the
Greek
name
for
the
Hebrew
Messiah
,
and
both
signifying
The
Anointed
.
And
that
he
was
the
Messiah
,
was
the
great
Truth
he
took
pains
to
convince
his
Disciples
and
Apostles
of
;
appearing
to
them
after
his
Resurrection
:
As
may
be
seen
,
Luke
XXIV
.
which
we
shall
more
particularly
consider
in
another
place
.
There
we
read
what
Gospel
our
Saviour
Preach'd
to
his
Disciples
and
Apostles
;
And
That
,
as
soon
as
he
was
risen
from
the
Dead
,
twice
the
very
day
of
his
Resurrection
.
And
if
we
may
gather
what
was
to
be
believed
by
all
Nations
,
from
what
was
preached
unto
them
;
we
may
observe
,
that
the
Preaching
of
the
Apostles
every
where
in
the
Acts
tended
to
this
one
Point
,
to
prove
that
Jesus
was
the
Messiah
.
Indeed
,
now
after
his
Death
,
his
Resurrection
was
also
commonly
required
to
be
believed
as
a
necessary
Article
,
and
sometimes
solely
insisted
on
:
It
being
a
mark
and
undoubted
Evidence
of
his
being
the
Messiah
,
and
necessary
now
to
be
believed
by
those
who
would
receive
him
as
the
Messiah
.
For
since
the
Messiah
was
to
be
a
Saviour
and
a
King
,
and
to
give
Life
and
a
Kingdom
to
those
who
received
him
,
as
we
shall
see
by
and
by
,
there
could
have
been
no
Pretence
to
have
given
him
out
for
the
Messiah
,
and
to
require
men
to
believe
him
to
be
so
,
who
thought
him
under
the
Power
of
Death
,
and
Corruption
of
the
Grave
.
And
therefore
those
who
believed
him
to
be
the
Messiah
,
must
believe
that
he
was
risen
from
the
Dead
:
And
those
who
believed
him
to
be
risen
from
the
Dead
,
could
not
doubt
of
his
being
the
Messiah
.
But
of
this
more
in
another
place
.
Let
us
see
therefore
how
the
Apostles
preached
Christ
,
and
what
they
proposed
to
their
Hearers
to
believe
.
St.
Peter
at
Ierusalem
,
Acts
II.
by
his
first
Sermon
,
converted
Three
Thousand
Souls
.
What
was
his
word
,
which
,
as
we
are
told
,
v.
41.
they
gladly
received
,
and
thereupon
were
baptized
?
That
may
be
seen
from
v.
22.
to
v.
36.
In
short
this
;
Which
is
the
Conclusion
drawn
from
all
that
he
had
said
,
and
which
he
presses
on
them
as
the
thing
they
were
to
believe
,
viz.
Therefore
let
all
the
House
of
Israel
know
assuredly
,
that
God
hath
made
that
same
Iesus
,
whom
ye
have
crucified
,
Lord
and
Messiah
,
v.
36.
To
the
same
purpose
was
his
Discourse
to
the
Jews
in
the
Temple
,
Acts
III.
the
design
whereof
you
have
,
v.
18.
But
those
things
that
God
before
had
shewed
by
the
mouth
of
all
his
Prophets
,
that
the
Messiah
should
suffer
,
he
hath
so
fulfilled
.
In
the
next
Chapter
Acts
IV.
Peter
and
Iohn
being
examined
about
the
Miracle
on
the
lame
Man
,
profess
it
to
have
been
done
in
the
Name
of
Jesus
of
Nazareth
,
who
was
the
Messiah
,
in
whom
alone
there
was
Salvation
,
v.
10-12
.
The
same
thing
they
confirm
to
them
again
,
Acts
V.
29-32
.
And
daily
in
the
Temple
,
and
in
every
House
they
ceased
not
to
teach
and
preach
Iesus
the
Messiah
,
v.
42.
What
was
Stephen's
Speech
to
the
Council
,
Acts
VII
.
but
a
Reprehension
to
them
,
that
they
were
the
Betrayers
and
Murderers
of
the
Iust
One
?
Which
is
the
Title
by
which
he
plainly
designs
the
Messiah
,
whose
coming
was
foreshewn
by
the
Prophets
,
v.
51
,
52.
And
that
the
Messiah
was
to
be
without
sin
(
which
is
the
import
of
the
word
Just
)
was
the
Opinion
of
the
Jews
,
appears
from
Iohn
IX
.
v.
22.
compared
with
24.
Acts
VIII
.
Philip
carries
the
Gospel
to
Samaria
.
Then
Philip
went
down
to
Samaria
,
and
preached
to
them
.
What
was
it
he
preached
?
You
have
an
account
of
it
in
this
one
word
,
The
Messiah
,
v.
5.
This
being
that
alone
which
was
required
of
them
,
to
believe
that
Iesus
was
the
Messiah
;
which
,
when
they
believed
,
they
were
baptized
.
And
when
they
believed
Philip
's
Preaching
the
Gospel
of
the
Kingdom
of
God
,
and
the
name
of
Iesus
the
Messiah
,
they
were
baptized
both
Men
and
Women
,
v.
12.
Philip
being
sent
from
thence
,
by
a
special
call
of
the
Spirit
,
to
make
an
Eminent
Convert
,
out
of
Isaiah
preaches
to
him
Jesus
,
v.
35.
And
what
it
was
he
preached
concerning
Iesus
,
we
may
know
by
the
Profession
of
Faith
the
Eunuch
made
,
upon
which
he
was
admitted
to
Baptism
.
v.
37.
I
believe
that
Iesus
Christ
is
the
Son
of
God
:
Which
is
as
much
as
to
say
,
I
believe
that
he
,
whom
you
call
Jesus
Christ
,
is
really
and
truly
the
Messiah
that
was
promised
.
For
that
believing
him
to
be
the
Son
of
God
,
and
to
be
the
Messiah
,
was
the
same
thing
,
may
appear
by
comparing
Iohn
I.
45.
with
v.
49.
where
Nathanael
owns
Jesus
to
be
the
Messiah
in
these
terms
:
Thou
art
the
Son
of
God
;
Thou
art
the
King
of
Israel
.
So
the
Jews
,
Luke
XXII
.
70.
asking
Christ
,
whether
he
were
the
Son
of
God
;
plainly
demand
of
him
,
whether
he
were
the
Messiah
?
Which
is
evident
by
comparing
that
with
the
three
preceding
Verses
.
They
ask
him
,
v.
67.
whether
he
were
the
Messiah
?
He
answers
,
If
I
tell
you
,
you
will
not
believe
;
but
withal
tells
them
,
that
from
thenceforth
he
should
be
in
Possession
of
the
Kingdom
of
the
Messiah
,
expressed
in
these
words
,
v.
69.
Hereafter
shall
the
Son
of
Man
sit
on
the
right
hand
of
the
power
of
God
:
Which
made
them
all
cry
our
,
Art
thou
then
the
Son
of
God
?
i.
e.
Dost
thou
then
own
thy self
to
be
the
Messiah
?
To
which
he
replies
;
Ye
say
that
I
am
.
That
the
Son
of
God
was
the
known
Title
of
the
Messiah
at
that
time
amongst
the
Jews
,
we
may
see
also
from
what
the
Jews
say
to
Pilate
,
John
XIX
.
7.
We
have
a
Law
,
and
by
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
form
what
the
Chief
Priests
,
mocking
him
,
said
,
when
he
was
at
the
Cross
,
Mat.
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
't
is
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
v.
54.
Now
when
the
Centurion
,
and
they
that
were
with
him
,
watching
Iesus
,
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
,
v.
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
v.
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
.
Peter
,
when
he
came
to
Cornelius
at
Cesarea
;
who
by
a
Vision
was
ordered
to
send
for
him
,
as
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
shew
what
he
says
God
commanded
the
Apostles
to
Preach
unto
the
People
,
and
to
testifie
;
That
it
is
he
[
Jesus
]
which
was
ordained
of
God
to
be
the
Iudge
of
the
quick
and
the
dead
.
And
that
it
was
to
him
that
all
the
Prophets
give
witness
,
that
through
his
name
whosoever
believeth
in
him
shall
have
remission
of
sins
,
v.
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
Baptism
which
Iohn
preached
,
v.
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
Iesus
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
.
'T
is
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
Iesus
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
Circumcumcision
,
that
he
had
not
kept
that
distance
which
he
ought
with
the
uncircumcised
,
will
be
of
this
Opinion
;
and
see
by
what
he
says
,
v.
15
,
16
,
17.
That
this
was
the
ground
,
and
an
irresistible
Authority
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
Circumcision
,
which
came
with
him
,
and
were
astonished
,
because
that
on
the
Gentiles
also
was
poured
out
the
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
?
v.
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
,
bear
them
witness
,
giving
them
the
Holy
Ghost
,
even
as
he
did
unto
us
,
and
put
no
difference
between
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.
&
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
XIII
.
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
Saviour
,
Iesus
,
v.
24.
That
he
was
He
of
whom
the
Prophets
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
be
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
up
Iesus
again
;
as
it
is
also
written
in
the
second
Psalm
,
Thou
art
my
Son
,
this
day
have
I
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
Sabbath-days
reasoned
with
the
Iews
out
of
the
Scriptures
;
opening
and
alledging
,
that
the
Messiah
must
needs
have
suffered
,
and
risen
again
from
the
dead
:
And
that
this
Iesus
,
whom
I
preach
unto
you
,
is
the
Messiah
.
And
some
of
them
believed
,
and
consorted
with
Paul
and
Silas
:
But
the
Iews
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
Berea
,
and
preached
the
same
thing
:
And
the
Bereans
are
commended
,
v.
11.
for
searching
the
Scriptures
,
whether
those
things
,
i.
e.
which
he
had
said
,
v.
2
,
3.
concerning
Jesus
his
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
perswaded
the
Iews
and
the
Greeks
.
And
when
Silas
and
Timotheus
were
come
from
Macedonia
,
Paul
was
pressed
in
spirit
,
and
testified
to
the
Iews
,
that
Iesus
was
the
Messiah
.
And
when
they
opposed
themselves
,
and
blasphemed
,
he
shook
his
raiment
,
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
.
'T
is
plain
here
,
St.
Paul's
charging
their
Blood
on
their
own
heads
,
is
for
opposing
this
single
Truth
,
that
Iesus
was
the
Messiah
;
that
Salvation
or
Perdition
depends
upon
believing
or
rejecting
this
one
Proposition
.
I
mean
,
this
is
all
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
't
is
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
signifie
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
you
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
from
Heaven
,
and
fruitful
seasons
,
filling
our
hearts
with
food
and
gladness
.
Thus
also
he
proceeded
with
the
Idolatrous
Athenians
,
Acts
XVII
.
Telling
them
,
upon
occasion
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
:
Seeing
that
he
is
Lord
of
Heaven
and
Earth
,
dwelleth
not
in
Temples
made
with
hands
.
—
Forasmuch
then
as
we
are
the
Off-spring
of
God
,
we
ought
not
to
think
that
the
Godhead
is
like
unto
Gold
,
or
Silver
,
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
assurance
unto
all
men
,
in
that
he
hath
raised
him
from
the
dead
.
So
that
we
see
,
where
any
thing
more
was
necessary
to
be
proposed
to
be
believed
,
as
there
was
to
the
Heathen
Idolaters
,
there
the
Apostles
were
careful
not
to
omit
it
.
Acts
XVIII
.
4.
Paul
at
Corinth
reasoned
in
the
Synagogue
every
Sabbath-day
,
and
testified
to
the
Iews
,
that
Iesus
was
the
Messiah
.
Ver.
11.
And
he
continued
there
a
year
and
six
months
,
teaching
the
Word
of
God
amongst
them
;
i.
e.
The
good
News
,
that
Jesus
was
the
Messiah
;
as
we
have
already
shewn
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
,
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
Iews
,
and
that
publickly
,
shewing
by
the
Scriptures
that
Iesus
was
the
Messiah
.
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
,
Acts
XXVI
.
22.
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
Messias
should
suffer
,
and
that
he
should
be
the
first
that
should
rise
from
the
dead
,
and
should
shew
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
v.
34.
to
the
end
.
And
XIII
.
42.
compared
with
44.
46.
48
,
49.
And
XVII
.
13.
compared
with
v.
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
,
where-ever
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
,
Acts
XV.
9.
And
carrying
with
it
Remission
of
sins
,
Acts
X.
43.
So
that
all
that
was
to
be
believed
for
Justification
,
was
no
more
but
this
single
Proposition
;
That
Iesus
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
.
Though
we
have
seen
above
from
what
our
Saviour
has
Pronounced
himself
,
Iohn
III.
36.
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
Iohn
IV.
39.
compared
with
v.
42.
That
believing
on
him
,
is
believing
that
he
is
the
Messiah
,
the
Saviour
of
the
World
;
And
the
Confession
made
by
St.
Peter
,
Mat.
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
farther
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
.
We
have
above
observed
,
from
the
words
of
Andrew
and
Philip
compared
,
That
the
Messiah
,
and
him
of
whom
Moses
in
the
Law
and
the
Prophets
did
write
,
signifie
the
same
thing
.
We
shall
now
consider
that
place
,
Iohn
I.
a
little
further
.
Ver.
41.
Andrew
says
to
Simon
,
We
have
found
the
Messiah
.
Philip
,
on
the
same
occasion
,
v.
45.
says
to
Nathanael
,
We
have
found
him
,
of
whom
Moses
in
the
Law
and
the
Prophets
did
write
,
Iesus
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
;
Iesus
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
,
v.
51.
I
desire
any
,
one
to
read
the
latter
part
of
the
first
of
Iohn
,
from
v.
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
,
Iohn
XI
.
27.
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.
Iohn
,
Chap.
XX.
31.
That
ye
might
believe
that
Iesus
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
that
Messiah
and
Son
of
God
were
Synonymous
terms
,
at
that
time
,
amongst
the
Jews
.
The
Prophecy
of
Daniel
,
Chap.
IX
.
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
Prophesies
,
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
enquiry
after
him
that
was
born
King
of
the
Iews
,
Mat.
II.
But
he
forthwith
demanded
of
the
chief
Priests
and
Scribes
,
where
the
Messiah
should
be
born
,
v.
4.
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
,
Iohn
I.
19.
That
he
was
not
the
Messiah
:
But
he
bears
witness
that
Jesus
is
the
Son
of
God
,
i.
e.
the
Messiah
,
v.
34.
This
looking
for
the
Messiah
at
this
time
,
we
see
also
in
Simeon
;
who
is
said
to
be
waiting
for
the
consolation
of
Israel
,
Luke
II.
21.
And
having
the
Child
Jesus
in
his
Arms
,
he
says
he
had
seen
the
Salvation
of
the
Lord
,
v.
30.
And
Anna
coming
at
the
same
instant
into
the
Temple
,
she
gave
thanks
also
unto
the
Lord
,
and
spake
of
him
to
all
them
that
looked
for
Redemption
in
Israel
,
v.
38.
And
of
Ioseph
of
Arimathea
,
it
is
said
,
Mark
XV.
43.
That
he
also
expected
the
Kingdom
of
God
:
By
all
which
was
meant
the
Coming
of
the
Messiah
.
And
Luke
XIX
.
11.
't
is
said
,
They
thought
that
the
Kingdom
of
God
should
immediately
appear
.
This
being
premised
,
let
us
see
what
it
was
that
Iohn
the
Baptist
preached
,
when
he
first
entred
upon
his
Ministry
.
That
St.
Matthew
tells
us
,
Chap.
III.
1
,
2.
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
Iohn
the
Baptist
made
,
when
sent
to
the
Jews
,
Iohn
I.
19.
was
,
That
he
was
not
the
Messiah
;
but
that
Jesus
was
.
This
will
appear
to
any
one
,
who
will
compare
v.
26-34
.
With
Iohn
III.
27.
30.
The
Jews
being
very
inquisitive
to
know
whether
Iohn
were
the
Messiah
;
he
positively
denies
it
,
but
tells
them
,
he
was
only
his
Fore-runner
;
and
that
there
stood
one
amongst
them
,
who
would
follow
him
,
whose
Shoe-latchet
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
Iesus
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
decend
,
and
rest
upon
,
he
it
was
that
should
Baptize
with
the
Holy
Ghost
;
And
that
therefore
he
witnessed
,
that
this
was
the
Son
of
God
,
v.
34.
i.
e.
the
Messiah
.
And
Chap.
III.
26
,
&c.
They
came
to
Iohn
the
Baptist
,
and
tell
him
,
that
Iesus
baptized
,
and
that
all
Men
went
to
him
.
Iohn
answers
,
He
has
his
Authority
from
Heaven
;
You
know
I
never
said
,
I
was
the
Messiah
,
but
that
I
was
sent
before
him
;
He
must
increase
,
but
I
must
decrease
;
For
God
hath
sent
him
,
and
he
speaks
the
words
of
God
;
And
God
hath
given
all
things
into
the
hands
of
his
Son
,
And
he
that
believes
on
the
Son
,
hath
eternal
life
;
The
same
Doctrine
,
and
nothing
else
but
what
was
preached
by
the
Apostles
afterwards
:
As
we
have
seen
all
through
the
Acts
,
v.
g.
that
Jesus
was
the
Messiah
.
And
thus
it
was
that
Iohn
bears
witness
of
our
Saviour
,
as
Jesus
himself
says
,
Iohn
V.
33.
This
also
was
the
Declaration
was
given
of
him
at
his
Baptism
,
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
Messiah
;
the
Son
of
God
being
(
as
we
have
shewed
)
understood
to
signifie
the
Messiah
.
To
which
we
may
add
the
first
mention
of
him
after
his
Conception
,
in
the
words
of
the
Angel
to
Ioseph
;
Mat.
I.
21.
Thou
shalt
call
his
name
Iesus
,
or
Saviour
;
for
he
shall
save
his
people
from
their
sins
.
It
was
a
received
Doctrine
in
the
Jewish
Nation
,
that
at
the
Coming
of
the
Messiah
,
all
their
sins
should
be
forgiven
them
.
These
words
therefore
of
the
Angel
we
may
look
on
as
a
declaration
,
that
Jesus
was
the
Messiah
;
whereof
these
words
,
his
People
,
are
a
further
mark
;
which
suppose
him
to
have
a
People
,
and
consequently
to
be
a
King.
After
his
Baptism
,
Jesus
himself
enters
upon
his
Ministry
.
But
before
we
examine
what
it
was
he
proposed
to
be
believed
,
we
must
observe
,
that
there
is
a
three-fold
declaration
of
the
Messiah
.
1.
By
Miracles
.
The
Spirit
of
Prophecy
had
now
for
many
Ages
forsaken
the
Jews
:
And
though
their
Common-Wealth
were
not
quite
dissolved
,
but
that
they
lived
under
their
own
laws
,
yet
they
were
under
a
Foreign
Dominion
,
subject
to
the
Romans
.
In
this
state
their
account
of
the
time
being
up
,
they
were
in
expectation
of
the
Messiah
;
and
of
deliverance
by
him
in
a
Kingdom
,
he
was
to
set
up
,
according
to
their
Ancient
Prophesies
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
Mission
,
and
work
their
Deliverance
.
And
of
any
such
extraordinary
Person
who
should
have
the
Power
of
doing
Miracles
,
they
had
no
other
expectation
but
only
of
their
Messiah
.
One
great
Prophet
and
worker
of
Miracles
,
and
only
One
more
,
they
expected
;
who
was
to
be
the
Messiah
.
And
therefore
we
see
the
People
justified
their
believing
in
him
,
i.
e.
their
believing
him
to
be
the
Messiah
,
because
of
the
Miracles
he
did
;
Iohn
VII
.
31.
And
many
of
the
people
believed
in
him
,
and
said
,
when
the
Messiah
cometh
,
will
he
do
more
Miracles
than
this
man
hath
done
?
And
when
the
Jews
,
at
the
Feast
of
Dedication
,
Iohn
X.
24
,
25.
coming
about
him
,
said
unto
him
,
How
long
dost
thou
make
us
doubt
?
If
thou
be
the
Messiah
,
tell
us
plainly
.
Iesus
answered
them
,
I
told
you
,
and
ye
believed
not
;
the
works
that
I
do
in
my
Father's
name
,
bear
witness
of
me
.
And
Iohn
V.
36.
He
says
,
I
have
a
greater
witness
than
that
of
John
;
for
the
works
which
the
Father
hath
given
me
to
do
,
the
same
works
that
I
do
,
bear
witness
of
me
,
that
the
Father
hath
sent
me
.
Where
,
by
the
way
,
we
may
observe
,
that
his
being
sent
by
the
Father
,
is
but
another
way
of
expressing
the
Messiah
;
Which
is
evident
from
this
place
here
,
Iohn
V.
compared
with
that
of
Iohn
X.
last
quoted
.
For
there
he
says
,
that
his
Works
bear
witness
of
him
:
And
what
was
that
witness
?
viz.
That
he
was
the
Messiah
.
Here
again
he
says
,
that
his
works
bear
witness
?
of
him
:
And
what
is
that
witness
?
viz.
That
the
Father
sent
him
.
By
which
we
are
taught
,
that
to
be
sent
by
the
Father
,
and
to
be
the
Messiah
,
was
the
same
thing
,
in
his
way
of
declaring
himself
.
And
accordingly
we
find
,
Iohn
IV.
53.
&
XI
.
45.
and
elsewhere
,
many
hearkened
and
assented
to
this
Testimony
,
and
believed
on
him
,
seeing
the
things
that
he
did
.
2.
Another
way
of
declaring
the
Coming
of
the
Messiah
,
was
by
Phrases
and
Circumlocutions
,
that
did
signifie
or
intimate
his
Coming
;
though
not
in
direct
words
pointing
out
the
Person
.
The
most
usual
of
these
were
,
The
Kingdom
of
God
,
and
of
Heaven
;
because
it
was
that
which
was
oftnest
spoken
of
the
Messiah
,
in
the
Old
Testament
,
in
very
plain
words
:
And
a
Kingdom
was
that
which
the
Jews
most
looked
after
,
and
wished
for
.
In
that
known
place
,
Isa.
IX
.
The
GOVERNMENT
shall
be
upon
his
shoulders
;
he
shall
be
called
the
PRINCE
of
Peace
:
Of
the
increase
of
his
GOVERNMENT
and
Peace
there
shall
be
no
end
:
Vpon
the
THRONE
of
David
,
and
upon
his
KINGDOM
,
to
order
it
,
and
to
establish
it
with
Iudgment
,
and
with
Iustice
,
from
henceforth
even
for
ever
.
Micah
V.
2.
But
thou
,
Bethlehem
Ephratah
,
though
thou
be
little
among
the
thousands
of
Judah
,
yet
out
of
thee
shall
He
come
forth
unto
me
,
that
is
to
be
the
RVLER
in
Israel
.
And
Daniel
,
besides
that
he
calls
him
Messiah
the
PRINCE
,
Chap.
IX
.
25.
In
the
account
of
his
Vision
of
the
Son
of
Man
,
Chap.
VII
.
13
,
14.
says
,
There
was
given
him
Dominion
,
Glory
,
and
a
KINGDOM
,
that
all
People
,
Nations
,
and
Languages
should
serve
him
:
His
Dominion
is
an
everlasting
Dominion
which
shall
not
pass
away
;
and
his
KINGDOM
that
which
shall
not
be
destroyed
.
So
that
the
Kingdom
of
God
,
and
the
Kingdom
of
Heaven
,
were
common
Phrases
amongst
the
Jews
,
to
signifie
the
times
of
the
Messiah
.
Luke
XIV
.
15.
One
of
the
Jews
that
sat
at
meat
with
him
,
said
unto
him
,
Blessed
is
he
that
shall
eat
bread
in
the
Kingdom
of
God.
Chap.
XVII
.
20.
The
Pharisees
demanded
,
When
the
Kingdom
of
God
should
come
?
And
St.
Iohn
Baptist
came
,
saying
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
:
A
Phrase
he
would
not
have
used
in
Preaching
,
had
it
not
been
understood
.
There
are
other
Expressions
that
signified
the
Messiah
,
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
Messiah
;
speaking
out
that
Jesus
was
He
:
As
we
see
the
Apostles
did
,
when
they
went
about
Preaching
the
Gospel
,
after
our
Saviour's
Resurrection
.
This
was
the
open
clear
way
,
and
that
which
one
would
think
the
Messiah
himself
,
when
he
came
,
should
have
taken
;
especially
if
it
were
of
that
moment
,
that
upon
mens
believing
him
to
be
the
Messiah
,
depended
the
forgiveness
of
their
sins
.
And
yet
we
see
that
our
Saviour
did
not
:
But
on
the
contrary
,
for
the
most
part
,
made
no
other
discovery
of
himself
,
at
least
in
Iudea
,
and
at
the
beginning
of
his
Ministry
,
but
in
the
two
former
ways
,
which
were
more
obscure
;
Not
declaring
himself
to
be
the
Messiah
,
any
otherwise
than
as
it
might
be
gathered
from
the
Miracles
he
did
,
and
the
conformity
of
his
Life
and
Actions
with
the
Prophesies
of
the
Old
Testament
concerning
him
;
and
from
some
general
discourses
of
the
Kingdom
of
the
Messiah
being
come
,
under
the
name
of
the
Kingdom
of
God
,
and
of
Heaven
.
Nay
,
so
far
was
he
from
publickly
owning
himself
to
be
the
Messiah
,
that
he
forbid
the
doing
of
it
:
Mark
VIII
.
27-30
.
He
asked
his
Disciples
,
whom
do
men
say
that
I
am
?
And
they
answered
,
John
the
Baptist
;
but
some
say
,
Elias
;
and
others
,
one
of
the
Prophets
.
(
So
that
it
is
evident
,
that
even
those
who
believed
him
an
extraordinary
Person
,
knew
not
yet
who
he
was
,
or
that
he
gave
himself
out
for
the
Messiah
;
though
this
was
in
the
third
Year
of
his
Ministry
,
and
not
a
year
before
his
Death
.
)
And
he
saith
unto
them
,
but
whom
say
ye
that
I
am
?
And
Peter
answered
,
and
said
unto
him
,
Thou
art
the
Messiah
.
And
he
charged
them
that
they
should
tell
no
man
of
him
.
Luke
IV.
41.
And
Devils
came
out
of
many
,
crying
,
Thou
art
the
Messiah
,
the
Son
of
God
:
And
he
rebuking
them
,
suffered
them
not
to
speak
,
that
they
knew
him
to
be
the
Messiah
.
Mark
III.
11
,
12.
Unclean
spirits
,
when
they
saw
him
,
fell
down
before
him
,
and
cryed
,
saying
,
Thou
art
the
Son
of
God
:
And
he
straitly
charged
them
that
they
should
not
make
him
known
.
Here
again
we
may
observe
from
the
comparing
of
the
two
Texts
,
that
Thou
art
the
Son
of
God
;
or
,
Thou
art
the
Messiah
;
were
indifferently
used
for
the
same
thing
.
But
to
return
to
the
matter
in
hand
.
This
concealment
of
himself
will
seem
strange
,
in
one
who
was
come
to
bring
Light
into
the
World
,
and
was
to
suffer
Death
for
the
Testimony
of
the
Truth
.
This
reservedness
will
be
thought
to
look
as
if
he
had
a
mind
to
conceal
himself
,
and
not
to
be
known
to
the
World
for
the
Messiah
;
nor
to
be
believed
on
as
such
.
But
we
shall
be
of
another
mind
,
and
conclude
this
proceeding
of
his
according
to
Divine
Wisdom
,
and
suited
to
a
fuller
Manifestation
and
Evidence
of
his
being
the
Messiah
;
When
we
consider
,
that
he
was
to
fill
out
the
time
foretold
of
his
Ministry
;
And
,
after
a
Life
illustrious
in
Miracles
and
Good
Works
,
attended
with
Humility
,
Meekness
,
Patience
,
and
Suffering
,
and
every
way
conformable
to
the
Prophesies
of
him
,
should
be
lead
as
a
sheep
to
the
slaughter
,
and
with
all
quiet
and
submission
be
brought
to
the
Cross
,
though
there
were
no
guilt
nor
fault
found
in
him
.
This
could
not
have
been
,
if
as
soon
as
he
appeared
in
Publick
,
and
began
to
Preach
,
he
had
presently
professed
himself
to
have
been
the
Messiah
;
the
King
that
owned
that
Kingdom
he
published
to
be
at
hand
.
For
the
Sanhedrim
would
then
have
laid
hold
on
it
,
to
have
got
him
into
their
Power
,
and
thereby
have
taken
away
his
Life
;
at
least
,
they
would
have
disturbed
his
Ministry
,
and
hindred
the
Work
he
was
about
.
That
this
made
him
cautious
,
and
avoid
,
as
much
as
he
could
,
the
occasions
of
provoking
them
,
and
falling
into
their
hands
,
is
plain
from
Iohn
VII
.
1.
After
these
things
Iesus
walked
in
Galilee
;
out
of
the
way
of
the
Chief
Priests
and
Rulers
;
for
he
would
not
walk
in
Iewry
,
because
the
Iews
sought
to
kill
him
.
Thus
,
making
good
what
he
foretold
them
at
Ierusalem
,
when
at
the
first
Passover
after
his
beginning
to
Preach
the
Gospel
,
upon
his
Curing
the
man
at
the
Pool
of
Bethesday
,
they
sought
to
kill
him
,
Iohn
V.
16.
Ye
have
not
,
says
he
,
v.
38.
his
word
abiding
amongst
you
:
For
whom
he
hath
sent
,
him
ye
believe
not
.
This
was
spoken
more
particularly
to
the
Jews
of
Ierusalem
,
who
were
the
forward
men
,
zealous
to
take
away
his
Life
:
And
it
imports
,
that
because
of
their
Unbelief
and
Opposition
to
him
,
the
Word
of
God
,
i.
e.
the
Preaching
of
the
Kingdom
of
the
Messiah
,
which
is
often
called
the
Word
of
God
,
did
not
stay
amongst
them
:
He
could
not
stay
amongst
them
,
Preach
and
explain
to
them
the
Kingdom
of
the
Messiah
.
That
the
Word
of
God
,
here
,
signifies
the
Word
of
God
that
should
make
Jesus
known
to
them
to
be
the
Messiah
,
is
evident
from
the
Context
:
And
this
meaning
of
this
place
is
made
good
by
the
event
.
For
after
this
,
we
hear
no
more
of
Jesus
at
Ierusalem
,
till
the
Pentecost
come
twelve
month
;
though
't
is
not
to
be
doubted
but
that
he
was
there
the
next
Passover
,
and
other
Feasts
between
,
but
privately
.
And
now
at
Ierusalem
,
at
the
Feast
of
Pentecost
,
near
fifteen
Months
after
,
he
says
very
little
,
and
not
a
word
of
the
Kingdom
of
Heaven
being
come
,
or
at
hand
;
nor
did
he
any
Miracle
there
.
And
returning
to
Ierusalem
at
the
Feast
of
Tabernacles
,
it
is
plain
,
that
from
this
time
till
then
,
which
was
a
Year
and
a
half
,
he
had
not
Taught
them
at
Ierusalem
.
For
,
1.
It
is
said
,
Iohn
VII
.
2.
15.
That
he
teaching
in
the
Temple
at
the
Feast
of
Tabernacles
,
The
Iews
marvelled
,
saying
,
How
knoweth
this
man
letters
,
having
never
learned
?
A
sign
they
had
not
been
used
to
his
Preaching
:
For
if
they
had
,
they
would
not
now
have
marvelled
.
2.
Ver.
19.
He
says
thus
to
them
:
Did
not
Moses
give
you
the
Law
,
and
yet
none
of
you
keep
the
Law
?
Why
go
you
about
to
kill
me
?
One
work
,
or
miracle
,
I
did
here
amongst
you
,
and
ye
all
marvel
.
Moses
therefore
gave
unto
you
Circumcision
,
and
ye
on
the
Sabbath-day
circumcise
a
man
:
If
a
man
on
the
Sabbath-day
receive
Circumcision
,
that
the
Law
of
Moses
should
not
be
broken
,
are
ye
angry
with
me
,
because
I
have
made
a
man
every
way
whole
on
the
Sabbath-day
?
Which
is
a
direct
defence
of
what
he
did
at
Ierusalem
a
Year
and
a
half
before
,
when
he
last
preached
to
them
there
;
which
is
reported
,
Iohn
V.
1-16
.
And
it
is
at
that
very
time
when
he
told
them
v.
38.
Ye
have
not
the
Word
of
God
remaining
among
you
,
because
whom
he
hath
sent
ye
believe
not
.
Whereby
,
I
think
,
he
signifies
his
not
staying
and
being
frequent
amongst
them
,
Preaching
the
Gospel
of
the
Kingdom
;
because
their
great
Unbelief
,
Opposition
,
and
Malice
to
him
would
not
permit
his
stay
and
Preaching
amongst
them
.
This
was
manifestly
so
in
fact
.
For
the
first
Miracle
he
did
at
Ierusalem
,
which
was
at
the
second
Passover
after
his
Baptism
,
brought
him
in
danger
of
his
Life
;
Which
made
him
forbear
Preaching
again
there
till
the
Feast
of
Tabernacles
,
immediately
preceding
his
last
Passover
:
So
that
till
half
a
Year
before
his
Passion
,
he
did
but
one
Miracle
,
and
preached
but
once
publickly
,
at
Ierusalem
.
These
Tryals
he
made
there
:
But
found
their
unbelief
such
,
that
if
he
had
staid
and
persisted
to
Preach
the
good
tidings
of
the
Kingdom
,
and
to
shew
himself
by
Miracles
among
them
,
he
could
not
have
had
time
and
freedom
to
do
those
Works
which
his
Father
had
given
him
to
finish
,
as
he
says
,
v.
36.
of
this
fifth
of
St.
Iohn
.
When
upon
the
curing
of
the
withered
Hand
on
the
Sabbath-day
,
The
Pharisees
took
Counsel
with
the
Herodians
,
how
they
might
destroy
him
;
Iesus
withdrew
himself
with
his
Disciples
to
the
Sea
:
And
a
great
multitude
from
Galilee
followed
him
,
and
from
Judea
,
and
from
Ierusalem
,
and
from
Idumea
,
and
from
beyond
Jordan
,
and
they
about
Tyre
and
Sidon
A
great
multitude
;
when
they
had
heard
what
great
things
he
did
,
came
unto
him
,
and
he
healed
them
all
,
and
CHARGED
THEM
THAT
THEY
SHOVLD
NOT
MAKE
HIM
KNOWN
:
That
it
might
be
fulfilled
what
was
spoken
by
the
Prophet
Isaiah
,
saying
:
Behold
my
servant
whom
I
have
chosen
;
my
beloved
,
in
whom
my
soul
is
well
pleased
:
I
will
put
my
spirit
upon
him
,
and
he
shall
shew
Iudgment
to
the
Gentiles
.
He
shall
not
strive
,
nor
cry
,
neither
shall
any
man
hear
his
voice
in
the
streets
,
Mat.
XII
.
and
Mark
III.
And
Iohn
XI
.
47.
Upon
the
News
of
our
Saviour's
raising
Lazarus
from
the
Dead
,
The
Chief
Priests
and
Pharisees
convened
the
Sanhedrim
,
and
said
,
what
do
we
?
For
this
man
does
many
Miracles
.
v.
53.
Then
from
that
day
forth
they
took
counsel
together
for
to
put
him
to
death
.
v.
54.
Iesus
therefore
walked
no
more
openly
amongst
the
Iews
.
His
Miracles
had
now
so
much
declared
him
to
be
the
Messiah
,
that
the
Jews
could
no
longer
bear
him
,
nor
he
trust
himself
amongst
them
;
But
went
thence
unto
a
Country
near
to
the
Wilderness
,
into
a
City
called
Ephraim
,
and
there
continued
with
his
Disciples
.
This
was
but
a
little
before
his
last
Passover
,
as
appears
by
the
following
words
,
v.
55.
And
the
Iews
Passover
was
nigh
at
hand
:
And
he
could
not
,
now
his
Miracles
had
made
him
so
well
known
,
have
been
secure
the
little
time
that
now
remained
till
his
hour
was
fully
come
;
if
he
had
not
with
his
wonted
and
necessary
caution
withdrawn
,
And
walked
no
more
openly
amongst
the
Iews
,
till
his
time
(
at
the
next
Passover
)
was
fully
come
;
And
then
again
he
appeared
amongst
them
openly
.
Nor
would
the
Romans
have
suffered
him
,
if
he
had
gone
about
Preaching
that
he
was
the
King
whom
the
Jews
expected
.
Such
an
Accusation
would
have
been
forwardly
brought
against
him
by
the
Jews
,
if
they
could
have
heard
it
out
of
his
own
mouth
;
And
That
had
been
his
Publick
Doctrine
to
his
followers
,
Which
was
openly
preached
by
the
Apostles
after
his
Death
,
when
he
appeared
no
more
.
And
of
this
they
were
accused
,
Acts
XVII
.
5-9
.
But
the
Iews
which
believed
not
,
moved
with
envy
,
took
unto
them
certain
lewd
fellows
of
the
baser
sort
,
and
gathered
a
company
,
and
set
all
the
City
in
an
uproar
;
And
assaulted
the
House
of
Jason
,
and
sought
to
bring
them
out
to
the
people
.
And
when
they
found
them
[
Paul
and
Silas
]
not
,
they
drew
Jason
and
certain
brethren
unto
the
Rulers
of
the
City
,
crying
,
these
that
have
turned
the
World
upside
down
,
are
come
hither
also
,
whom
Jason
hath
received
:
And
these
all
do
contrary
to
the
decrees
of
Caefar
,
saying
,
that
there
is
another
King
,
one
Iesus
.
And
they
troubled
the
People
and
the
Rulers
of
the
City
,
when
they
heard
these
things
:
And
when
they
had
taken
Security
of
Jason
and
the
other
,
they
let
them
go
.
Though
the
Magistrates
of
the
World
had
no
great
regard
to
the
talk
of
a
King
,
who
had
suffered
Death
,
and
appeared
no
longer
any
where
;
Yet
if
our
Saviour
had
openly
declared
this
of
himself
in
his
Life-time
,
with
a
train
of
Disciples
and
Followers
every
where
owning
and
crying
him
up
for
their
King
,
the
Roman
Governour
of
Iudea
could
not
have
forborn
to
have
taken
notice
of
it
,
and
have
made
use
of
their
Force
against
him
.
This
the
Jews
were
not
mistaken
in
;
and
therefore
made
use
of
it
as
the
strongest
Accusation
,
and
likeliest
to
prevail
with
Pilate
against
him
for
the
taking
away
his
Life
;
It
being
Treason
,
and
an
unpardonable
Offence
,
which
could
not
scape
Death
from
a
Roman
Deputy
,
without
the
Forfeiture
of
his
own
Life
.
Thus
then
they
Accuse
him
to
Pilate
,
Luke
XXIII
.
2.
We
found
this
fellow
perverting
the
Nation
,
and
forbidding
to
give
Tribute
to
Caesar
,
saying
,
that
he
himself
is
the
Messiah
,
a
King.
Our
Saviour
indeed
,
now
that
his
time
was
come
,
(
and
he
in
Custody
,
and
forsaken
of
all
the
World
,
and
so
out
of
all
danger
of
raising
any
Sedition
or
Disturbance
,
)
owns
himself
,
to
Pilate
,
to
be
a
King
;
after
having
first
told
Pilate
,
Iohn
XVIII
.
36.
That
his
Kingdom
was
not
of
this
World
:
And
for
a
Kingdom
in
another
World
,
Pilate
knew
that
his
Master
at
Rome
concerned
not
himself
.
But
had
there
been
any
the
least
appearance
of
truth
in
the
Allegations
of
the
Jews
,
that
he
had
perverted
the
Nation
;
forbidding
to
pay
Tribute
to
Caesar
,
or
drawing
the
People
after
him
,
as
their
King
;
Pilate
would
not
so
readily
have
pronounced
him
Innocent
.
But
we
see
what
he
said
to
his
Accusers
,
Luke
XXIII
.
13
,
14.
Pilate
,
when
he
had
called
together
the
Chief
Priests
and
the
Rulers
of
the
People
,
said
unto
them
,
You
have
brought
this
man
unto
me
,
as
one
that
perverteth
the
People
;
and
behold
,
I
having
examined
him
before
you
,
have
found
no
fault
in
this
man
,
touching
those
things
whereof
you
accuse
him
:
No
,
nor
yet
Herod
,
for
I
sent
you
to
him
;
and
lo
,
nothing
worthy
of
death
is
done
by
him
.
And
therefore
finding
a
man
of
that
mean
Condition
,
and
innocent
Life
,
(
no
mover
of
Seditions
,
or
disturber
of
the
Publick
Peace
,
)
without
a
Friend
or
a
Follower
;
would
have
dismissed
him
,
as
a
King
of
no
consequence
;
as
an
innocent
man
,
falsely
and
maliciously
accused
by
the
Jews
.
How
necessary
this
Caution
was
in
our
Saviour
,
to
say
or
do
nothing
that
might
justly
offend
,
or
render
him
suspected
to
the
Roman
Governour
;
and
how
glad
the
Jews
would
have
been
to
have
any
such
thing
against
him
;
we
may
see
,
Luke
XX.
20.
The
Chief
Priests
and
the
Scribes
watched
him
,
and
sent
forth
spies
,
who
should
feign
themselves
just
men
,
that
might
take
hold
of
his
words
,
that
so
they
might
deliver
him
unto
the
Power
and
Authority
of
the
Governour
.
And
the
very
thing
wherein
they
hoped
to
entrap
him
in
this
place
,
was
paying
Tribute
to
Caesar
,
which
they
afterwards
falsely
accused
him
of
.
And
what
would
they
have
done
,
if
he
had
before
them
professed
himself
to
have
been
the
Messiah
,
their
King
and
Deliverer
?
And
here
we
may
observe
the
wonderful
Providence
of
God
,
who
had
so
ordered
the
state
of
the
Jews
at
the
time
when
his
Son
was
to
come
into
the
World
;
that
though
neither
their
Civil
Constitution
,
nor
Religious
Worship
were
dissolved
,
yet
the
Power
of
Life
and
Death
was
taken
from
them
;
Whereby
he
had
an
Opportunity
to
publish
the
Kingdom
of
the
Messiah
;
that
is
,
his
own
Royalty
,
under
the
name
of
the
Kingdom
of
God
,
and
of
Heaven
:
Which
the
Jews
well
enough
understood
,
and
would
certainly
have
put
him
to
Death
for
,
had
the
Power
been
in
their
own
hands
.
But
this
being
no
matter
of
Accusation
to
the
Romans
,
hindred
him
not
from
speaking
of
the
Kingdom
of
Heaven
,
as
he
did
:
Sometimes
in
reference
to
his
appearing
in
the
World
,
and
being
believed
on
by
particular
Persons
;
Sometimes
in
reference
to
the
Power
should
be
given
him
by
the
Father
at
his
Resurrection
;
And
sometimes
in
reference
to
his
coming
to
Judge
the
World
at
the
last
day
in
the
full
Glory
and
completion
of
his
Kingdom
.
These
were
ways
of
declaring
himself
,
which
the
Jews
could
lay
no
hold
on
,
to
bring
him
in
danger
with
Pontius
Pilate
,
and
get
him
seized
and
put
to
Death
.
Another
Reason
there
was
,
that
hindred
him
as
much
as
the
former
from
professing
himself
in
express
words
to
be
the
Messiah
;
and
that
was
,
that
the
whole
Nation
of
the
Jews
expecting
at
this
time
their
Messiah
,
and
deliverance
by
him
from
the
Subjection
they
were
in
to
a
Foreign
Yoke
,
the
body
of
the
People
would
certainly
upon
his
declaring
himself
to
be
the
Messiah
their
King
,
have
rose
up
in
Rebellion
,
and
set
him
at
the
Head
of
them
.
And
indeed
,
the
miracles
that
he
did
so
much
disposed
them
to
think
him
to
be
the
Messiah
,
that
though
shrouded
under
the
obscurity
of
a
mean
Condition
,
and
a
very
private
simple
Life
,
and
his
passing
for
a
Galilean
,
(
his
Birth
at
Bethlehem
being
then
concealed
)
and
he
not
assuming
to
himself
any
Power
or
Authority
,
or
so
much
as
the
Name
of
the
Messiah
,
yet
he
could
hardly
avoid
being
set
up
by
a
Tumult
,
and
proclaimed
their
King.
So
Iohn
tells
us
,
Chap.
V.
14
,
15.
Then
those
men
,
when
they
had
seen
the
Miracles
that
Iesus
did
,
said
,
This
is
of
a
truth
that
Prophet
that
should
come
into
the
World.
When
therefore
Iesus
perceived
that
they
would
come
to
take
him
by
force
to
make
him
King
,
he
departed
again
into
a
Mountain
himself
alone
.
This
was
upon
his
feeding
of
Five
Thousand
with
five
Barley
Loaves
and
two
Fishes
.
So
hard
was
it
for
him
,
doing
those
miracles
which
were
necessary
to
testifie
his
Mission
,
and
which
often
drew
great
multitudes
after
him
,
Mat.
IV.
25.
to
keep
the
heady
and
hasty
multitude
from
such
Disorder
,
as
would
have
involved
him
in
it
;
and
have
disturbed
the
course
,
and
cut
short
the
time
of
his
Ministry
;
and
drawn
on
him
the
Reputation
and
Death
of
a
Turbulent
Seditious
Malefactor
:
Contrary
to
the
design
of
his
coming
,
which
was
to
be
offered
up
a
Lamb
blameless
,
and
void
of
Offence
;
his
Innocence
appearing
to
all
the
World
,
even
to
him
that
delivered
him
up
to
be
crucified
.
This
it
would
have
been
impossible
to
have
avoided
,
if
in
his
Preaching
every
where
,
he
had
openly
assumed
to
himself
the
Title
of
their
Messiah
;
Which
was
all
was
wanting
to
set
the
People
in
a
flame
;
who
,
drawn
by
his
miracles
,
and
the
hopes
of
finding
a
Deliverer
in
so
extraordinary
a
man
,
followed
him
in
great
numbers
.
We
read
every
where
of
multitudes
;
And
in
Luke
XII
.
1.
of
Myriads
that
were
gathered
about
him
.
This
conflux
of
People
,
thus
disposed
,
would
not
have
failed
,
upon
his
declaring
himself
to
be
the
Messiah
,
to
have
made
a
Commotion
,
and
with
Force
set
him
up
for
their
King.
It
is
plain
therefore
from
these
these
two
Reasons
,
why
,
(
though
he
came
to
Preach
the
Gospel
,
and
Convert
the
World
to
a
belief
of
his
being
the
Messiah
,
and
though
he
says
so
much
of
his
Kingdom
,
under
the
Title
of
the
Kingdom
of
God
,
and
the
Kingdom
of
Heaven
,
)
he
yet
makes
it
not
his
business
to
perswade
them
that
he
himself
is
the
Messiah
,
or
does
in
his
Publick
Preaching
declare
himself
to
be
him
.
He
inculcates
to
the
People
,
on
all
occasions
,
that
the
Kingdom
of
God
is
come
.
He
shews
the
way
of
Admittance
into
this
Kingdom
,
viz.
Repentance
and
Baptism
;
and
teaches
the
Laws
of
it
,
viz.
Good
Life
,
according
to
the
strictest
Rules
of
Vertue
and
Morality
.
But
who
the
King
was
of
this
Kingdom
,
he
leaves
to
his
miracles
to
point
out
to
those
who
would
consider
what
he
did
,
and
make
the
right
use
of
it
,
now
;
Or
to
witness
to
those
who
should
hearken
to
the
Apostles
hereafter
;
when
they
preached
it
in
plain
words
,
and
called
upon
them
to
believe
it
,
after
his
Resurrection
;
when
there
should
be
no
longer
any
fear
that
it
should
cause
any
disturbance
in
Civil
Societies
and
the
Governments
of
the
World.
But
he
could
not
declare
himself
to
be
the
Messiah
,
without
manifest
danger
of
Tumult
and
Sedition
.
And
the
miracles
he
did
,
declared
it
so
much
,
that
he
was
fain
often
to
hide
himself
,
and
withdraw
from
the
concourse
of
the
People
.
The
Leper
that
he
cured
,
Mark
I.
though
forbid
to
say
any
thing
,
yet
blazed
it
so
abroad
,
that
Iesus
could
no
more
openly
enter
into
the
City
,
but
was
without
in
desart
places
;
And
there
they
came
to
him
from
every
quarter
.
And
thus
he
did
more
than
once
.
This
being
premised
,
let
us
take
a
view
of
the
Promulgation
of
the
Gospel
by
our
Saviour
himself
,
and
see
what
it
was
he
taught
the
World
,
and
required
men
to
believe
.
The
first
beginning
of
his
Ministry
,
whereby
he
shewed
himself
,
seems
to
be
at
Cana
in
Galilee
,
soon
after
his
Baptism
;
where
he
turned
Water
into
Wine
:
Of
which
St.
Iohn
,
Chap.
II.
11.
says
thus
,
This
beginning
of
Miracles
Iesus
made
,
and
manifested
his
glory
,
and
his
Disciples
believed
in
him
.
His
Disciples
here
believed
in
him
,
but
we
hear
not
of
any
other
Preaching
to
them
,
but
by
this
Miracle
,
whereby
he
manifested
his
Glory
;
i.
e.
of
being
the
Messiah
the
Prince
.
So
Nathanael
,
without
any
other
Preaching
,
but
only
our
Saviour's
discovering
to
him
that
he
knew
him
after
an
extraordinary
manner
,
presently
acknowledges
him
to
be
the
Messiah
;
crying
,
Rabbi
,
Thou
art
the
Son
of
God
;
Thou
art
the
King
of
Israel
.
From
hence
,
staying
a
few
days
at
Capernaum
,
he
goes
to
Ierusalem
to
the
Passover
;
and
there
he
drives
the
Traders
out
of
the
Temple
,
Iohn
II.
12-15
.
saying
,
Make
not
my
Father's
House
a
House
of
merchandize
.
Where
we
see
,
he
uses
a
Phrase
,
which
by
Interpretation
signifies
that
he
was
the
Son
of
God
,
though
at
that
time
unregarded
.
v.
16.
Hereupon
the
Jews
demand
,
What
sign
dost
thou
shew
us
,
since
thou
doest
these
things
?
Iesus
answered
,
Destroy
ye
this
Temple
,
and
in
three
days
I
will
raise
it
again
.
This
is
an
instance
of
what
way
Jesus
took
to
declare
himself
:
For
't
is
plain
by
their
Reply
,
the
Jews
understood
him
not
,
nor
his
Disciples
neither
;
For
't
is
said
,
v.
22.
When
therefore
he
was
risen
from
the
dead
,
his
Disciples
remembred
that
he
said
this
to
them
:
And
they
believed
the
Scripture
,
and
the
saying
of
Iesus
to
them
.
This
therefore
we
may
look
on
,
in
the
beginning
,
as
a
Pattern
of
Christ's
Preaching
,
and
shewing
himself
to
the
Jews
;
Which
he
generally
followed
afterwards
,
viz.
such
a
manifestation
of
himself
,
as
every
one
at
present
could
not
understand
;
but
yet
carried
such
an
Evidence
with
it
to
those
who
were
well
disposed
now
,
or
would
reflect
on
it
when
the
whole
course
of
his
Ministry
was
over
,
as
was
sufficient
clearly
to
convince
them
that
he
was
the
Messiah
.
The
reason
of
this
method
used
by
our
Saviour
,
the
Scripture
gives
us
here
,
at
this
his
first
appearing
in
Publick
;
after
his
entrance
upon
his
Ministry
;
to
be
a
Rule
and
Light
to
us
in
the
whole
course
of
it
.
For
the
next
Verse
taking
notice
that
many
believed
on
him
,
because
of
his
Miracles
,
(
which
was
all
the
Preaching
they
had
.
)
'T
is
said
,
v.
24.
But
Iesus
did
not
commit
himself
unto
them
,
because
he
knew
all
men
;
i.
e.
He
declared
not
himself
so
openly
to
be
the
Messiah
,
their
King
,
as
to
put
himself
into
the
Power
of
the
Jews
,
by
laying
himself
open
to
their
malice
;
whom
he
knew
would
be
so
ready
to
lay
hold
on
it
to
accuse
him
.
For
,
as
the
next
Verse
25.
shews
,
he
knew
well
enough
what
was
in
them
.
We
may
here
farther
observe
,
That
Believing
in
his
Name
,
signifies
believing
him
to
be
the
Messiah
.
V.
22.
tells
us
,
That
many
at
the
Passover
believed
in
his
name
,
when
they
saw
the
Miracles
that
he
did
.
What
other
Faith
could
these
Miracles
produce
in
them
,
who
saw
them
,
but
that
this
was
He
,
of
whom
the
Scripture
spoke
,
who
was
to
be
their
Deliverer
?
Whilst
he
was
now
at
Ierusalem
,
Nicodemus
,
a
Ruler
of
the
Jews
,
comes
to
him
,
Iohn
III.
1-21
.
to
whom
he
Preaches
Eternal
Life
by
Faith
in
the
Messiah
,
v.
15.
&
17.
But
in
general
terms
,
without
naming
himself
to
be
that
Messiah
;
though
his
whole
Discourse
tends
to
it
.
This
is
all
we
hear
of
our
Saviour
the
first
Year
of
his
Ministry
;
But
only
his
Baptism
,
Fasting
,
and
Temptation
in
the
beginning
of
it
;
and
spending
the
rest
of
it
after
the
Passover
in
Iudea
with
his
Disciples
,
Baptizing
there
.
but
when
he
knew
that
the
Pharisees
reported
that
he
made
and
baptized
more
Disciples
than
John
,
he
left
Judea
,
and
got
out
of
their
way
again
into
Galilee
,
John
IV.
1.
3.
In
his
way
back
,
by
the
Well
of
Sichar
,
he
discourses
with
the
Samaritan
Woman
;
And
after
having
opened
to
her
the
True
and
Spiritual
Worship
which
was
at
hand
,
which
the
Woman
presently
understands
of
the
times
of
the
Messiah
,
who
was
then
looked
for
;
Thus
she
answers
,
v.
25.
I
know
that
the
Messiah
cometh
:
When
he
is
come
,
he
will
tell
us
all
things
.
Whereupon
our
Saviour
,
though
we
hear
no
such
thing
from
him
in
Ierusalem
or
Iudea
,
or
to
Nicodemus
,
yet
here
to
this
Samaritan
Woman
,
he
in
plain
and
direct
words
owns
and
declares
,
that
he
himself
,
who
talked
with
her
,
was
the
Messiah
,
v.
26.
This
would
seem
very
strange
,
that
he
should
be
more
free
and
open
to
a
Samaritan
,
than
he
was
to
the
Jews
;
were
not
the
reason
plain
from
what
we
have
observed
above
.
He
was
now
out
of
Iudea
,
with
a
People
with
whom
the
Iews
had
no
Commerce
;
v.
9.
Who
were
not
disposed
out
of
Envy
,
as
the
Iews
were
,
to
seek
his
Life
,
or
to
Accuse
him
to
the
Roman
Governour
,
or
to
make
an
Insurrection
to
set
a
Iew
up
for
their
King.
What
the
Consequence
was
of
his
Discourse
with
this
Samaritan
Woman
,
we
have
an
Account
,
v.
28.
39-42
.
She
left
her
Water-pot
,
and
went
her
way
into
the
City
,
and
saith
to
the
men
,
Come
,
see
a
man
who
told
me
all
things
that
ever
I
did
:
Is
not
this
the
Messiah
?
And
many
of
the
Samaritans
of
that
City
BELIEVED
ON
HIM
for
the
saying
of
the
Woman
,
which
testified
,
He
told
me
all
that
ever
I
did
.
So
when
the
Samaritans
were
come
unto
him
,
they
besought
him
that
he
would
tarry
with
them
:
And
he
abode
there
two
days
.
And
many
more
believed
because
of
his
own
word
:
And
said
unto
the
Woman
,
Now
we
believe
not
because
of
thy
saying
;
For
we
have
heard
him
our selves
;
and
we
know
,
(
i.
e.
are
fully
perswaded
,
)
that
it
is
indeed
the
Messiah
,
the
Saviour
of
the
World.
By
comparing
v.
39.
with
41
&
42.
it
is
plain
,
that
believing
on
him
signifies
no
more
than
believing
him
to
be
the
Messiah
.
From
Sichar
Jesus
goes
to
Nazareth
,
the
place
he
was
bred
up
in
;
and
there
Reading
in
the
Synagogue
a
Prophecy
concerning
the
Messiah
out
of
the
LXI
of
Isaiah
,
he
tells
them
,
Luke
IV.
21.
This
day
is
this
Scripture
fulfilled
in
your
ears
.
But
being
in
danger
of
his
Life
at
Nazareth
,
he
leaves
it
,
for
Capernaum
:
And
then
,
as
St.
Matthew
informs
us
,
Chap.
IV.
17.
He
began
to
Preach
,
and
say
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
.
Or
,
as
St.
Mark
has
it
,
Chap.
I.
14
,
15.
Preaching
the
Gospel
of
the
Kingdom
of
God
;
and
saying
,
The
time
is
fulfilled
,
and
the
Kingdom
of
God
is
at
hand
,
repent
ye
,
and
believe
in
the
Gospel
;
i.
e.
believe
this
good
News
.
This
removing
to
Capernaum
,
and
seating
himself
there
in
the
Borders
of
Zabulon
and
Naphtali
,
was
,
as
St.
Matthew
observes
,
Chap.
IV.
13-16
.
That
a
Prophecy
of
Isaiah
might
be
fulfilled
.
Thus
the
Actions
and
Circumstances
of
his
Life
answered
the
Prophesies
,
and
declared
him
to
be
the
Messiah
.
And
by
what
St.
Mark
says
in
this
place
,
it
is
manifest
,
that
the
Gospel
which
he
preached
and
required
them
to
believe
,
was
no
other
but
the
good
tidings
of
the
Coming
of
the
Messiah
,
and
of
his
Kingdom
;
the
time
being
now
fulfilled
.
In
his
way
to
Capernaum
,
being
come
to
Cana
,
a
Noble-man
of
Capernaum
came
to
him
,
v.
47.
And
besought
him
that
he
would
come
down
and
heal
his
Son
,
for
he
was
at
the
point
of
death
.
v.
48.
Then
said
Iesus
unto
him
,
except
ye
see
signs
and
wonders
,
you
will
not
believe
.
Then
he
returning
homewards
,
and
finding
that
his
Son
began
to
mend
at
the
same
hour
in
which
Iesus
said
unto
him
,
thy
Son
liveth
;
he
himself
believed
,
and
his
whole
House
,
v.
53.
Here
this
Noble-man
is
by
the
Apostle
pronounced
to
be
a
Believer
.
And
what
does
he
believe
?
Even
that
which
Jesus
complains
,
v.
48.
They
would
not
BELIEVE
,
except
they
saw
Signs
and
Wonders
:
Which
could
be
nothing
but
what
those
of
Samaria
,
in
the
same
Chapter
,
believed
;
viz.
that
he
was
the
Messiah
.
For
we
no
where
in
the
Gospel
hear
of
any
thing
else
had
been
proposed
to
be
believed
by
them
.
Having
done
Miracles
,
and
cured
all
their
sick
at
Capernaum
,
he
says
,
Let
us
go
to
the
adjoyning
Towns
,
that
I
may
preach
there
also
;
for
therefore
came
I
forth
,
Mark
I.
38.
Or
,
as
St.
Luke
has
it
,
Chap.
IV.
43.
He
tells
the
multitude
,
who
would
have
kept
him
▪
that
he
might
not
go
from
them
,
I
must
Evangelize
,
or
tell
the
good
Tidings
of
the
Kingdom
of
God
,
to
other
Cities
also
;
for
therefore
am
I
sent
.
And
St.
Matthew
,
Chap.
IV.
23.
tells
us
how
he
executed
this
Commission
he
was
sent
on
.
And
Iesus
went
about
all
Galilee
,
teaching
in
their
Synagogues
,
and
preaching
the
Gospel
of
the
Kingdom
,
and
curing
all
Diseases
.
This
then
was
what
he
was
sent
to
Preach
every
where
,
viz.
The
Gospel
of
the
Kingdom
of
the
Messiah
;
and
by
the
Miracles
and
Good
he
did
,
let
them
know
who
was
the
Messiah
.
Hence
he
goes
up
to
Ierusalem
,
to
the
second
Passover
since
the
beginning
of
his
Ministry
.
And
here
discoursing
to
the
Jews
,
who
sought
to
kill
him
,
upon
occasion
of
the
man
,
whom
he
had
cured
,
carrying
his
Bed
on
the
Sabbath-day
;
and
for
making
God
his
Father
;
He
tells
them
,
that
he
wrought
these
things
by
the
Power
of
God
;
and
that
he
shall
do
greater
things
:
For
that
the
Dead
shall
,
at
his
Summons
,
be
raised
;
And
that
he
,
by
a
Power
committed
to
him
from
his
Father
,
shall
Judge
them
;
And
that
he
is
sent
by
his
Father
;
And
that
whoever
shall
hear
his
Word
,
and
believe
in
him
that
sent
him
,
has
Eternal
Life
.
This
,
though
a
clear
Description
of
the
Messiah
,
yet
we
may
observe
,
that
here
to
the
angry
Iews
,
who
sought
to
kill
him
,
he
says
not
a
word
of
his
Kingdom
,
nor
so
much
as
names
the
Messiah
;
But
yet
that
he
is
the
Son
of
God
,
and
sent
from
God
,
He
refers
them
to
the
Testimony
of
Iohn
the
Baptist
,
to
the
Testimony
of
his
own
Miracles
,
and
of
God
himself
in
the
Voice
from
Heaven
;
and
of
the
Scriptures
,
and
of
Moses
.
He
leaves
them
to
learn
from
these
the
Truth
they
were
to
believe
,
viz.
that
he
was
the
Messiah
sent
from
God.
This
you
may
read
more
at
large
,
Iohn
V.
1-47
.
The
next
place
where
we
find
him
Preaching
,
was
on
the
Mount
,
Mat.
V.
and
Luke
VI.
This
is
by
much
the
longest
Sermon
we
have
of
his
any
where
;
and
,
in
all
likelihood
,
to
the
greatest
Auditory
.
For
it
appears
to
have
been
to
the
Peple
gathered
to
him
from
Galilee
,
and
Iudea
,
and
Ierusalem
,
and
from
beyond
Iordan
;
and
that
came
out
of
Idumea
,
and
from
Tyre
and
Sidon
;
mentioned
Mark
III.
7
,
8.
and
Luke
VI.
17.
But
in
this
whole
Sermon
of
his
we
do
not
find
one
word
of
Believing
,
and
therefore
no
mention
of
the
Messiah
,
or
any
intimation
to
the
People
who
himself
was
.
The
reason
whereof
we
may
gather
from
Mat.
12.
16.
where
Christ
forbids
them
to
make
him
known
;
which
supposes
them
to
know
already
who
he
was
.
For
that
this
XII
.
Chapter
of
Matthew
ought
to
precede
the
Sermon
in
the
Mount
,
is
plain
,
by
comparing
it
with
Mark
II.
beginning
at
v.
13.
to
Mark
III.
8.
And
comparing
those
Chapters
of
St.
Mark
with
Luke
VI.
And
I
desire
my
Reader
once
for
all
here
to
take
notice
,
that
I
have
all
along
observed
the
order
of
time
in
our
Saviour's
Proaching
;
and
have
not
,
as
I
think
,
passed
by
any
of
his
Discourses
.
In
this
Sermon
our
Saviour
only
teaches
them
what
were
the
Laws
of
his
Kingdom
,
and
what
they
must
do
who
were
admitted
into
it
,
of
which
I
shall
have
occasion
to
speak
more
at
large
in
another
place
;
being
at
present
only
enquiring
what
our
Saviour
proposed
as
matter
of
Faith
to
be
believed
.
After
this
,
Iohn
the
Baptist
sends
to
him
this
Message
,
Luke
VII
.
19.
Asking
,
Art
thou
he
that
should
come
,
or
do
we
expect
another
?
That
is
,
in
short
,
art
thou
the
Messiah
?
And
if
thou
art
,
why
dost
thou
let
me
,
thy
Fore
runner
,
languish
in
Prison
?
Must
I
expect
deliverance
from
any
other
?
To
which
Jesus
returns
this
Answer
,
v.
22
,
23.
Tell
John
what
you
have
seen
and
heard
:
The
Blind
see
,
the
Lame
walk
,
the
Lepers
are
cleansed
,
the
Deaf
hear
,
the
Dead
are
raised
,
to
the
Poor
the
Gospel
is
preached
;
and
blessed
is
he
who
is
not
offended
in
me
.
What
it
is
to
be
offended
or
scandalized
in
him
,
we
may
see
by
comparing
Mat.
XIII
.
28.
and
Mark
IV.
17.
with
Luke
VIII
.
13.
For
what
the
two
first
call
scandalized
,
the
last
calls
standing
off
from
,
or
forsaking
;
i.
e.
not
receiving
him
as
the
Messiah
;
(
Vid.
Mark
VI.
1-6
.
)
or
revolting
from
him
.
Here
Jesus
refers
Iohn
,
as
he
did
the
Jews
before
,
to
the
Testimony
of
his
Miracles
,
to
know
who
he
was
;
And
this
was
generally
his
Preaching
,
whereby
he
declared
himself
to
be
the
Messiah
:
Who
was
the
only
Prophet
to
come
,
whom
the
Iews
had
any
expectation
of
;
Nor
did
they
look
for
any
other
Person
to
be
sent
to
them
with
the
Power
of
Miracles
,
but
only
the
Messiah
.
His
Miracles
,
we
see
by
his
Answer
to
Iohn
the
Baptist
,
he
thought
a
sufficient
declaration
amongst
them
,
that
he
was
the
Messiah
.
And
therefore
,
upon
his
curing
the
possessed
of
the
Devil
,
the
Dumb
,
and
Blind
,
Mat.
XII
.
the
People
,
who
saw
the
Miracle
,
said
,
v.
23.
Is
not
this
the
Son
of
David
?
As
much
as
to
say
,
Is
not
this
the
Messiah
?
Whereat
the
Pharisees
being
offended
,
said
,
He
cast
out
Devils
by
Beelzebub
.
Jesus
shewing
the
falshood
and
vanity
of
their
Blasphemy
,
justifies
the
Conclusion
the
People
made
from
this
Miracle
;
saying
,
v.
28.
That
his
casting
out
Devils
by
the
Spirit
of
God
,
was
an
Evidence
that
the
Kingdom
of
the
Messiah
was
come
.
One
thing
more
there
was
in
the
Miracles
done
by
his
Disciples
,
which
shewed
him
to
be
the
Messiah
;
That
they
were
done
in
his
Name
.
In
the
name
of
Iesus
of
Nazareth
,
rise
up
and
walk
,
says
St.
Peter
to
the
lame
man
whom
he
cured
in
the
Temple
,
Acts
III.
6.
And
how
far
the
Power
of
that
Name
reached
,
they
themselves
seem
to
wonder
,
Luke
X.
17.
And
the
seventy
returned
again
with
joy
,
saying
,
Lord
,
even
the
Devils
are
subject
to
us
in
thy
Name
.
From
this
Message
from
Iohn
the
Baptist
,
he
takes
occasion
to
tell
the
People
,
that
Iohn
was
the
Fore-runner
of
the
Messiah
;
That
from
the
time
of
Iohn
the
Baptist
the
Kingdom
of
the
Messiah
began
;
To
which
time
all
the
Prophets
and
the
Law
pointed
,
Luke
VII
.
and
Mat.
XI
.
Luke
VIII
.
1.
Afterwards
he
went
through
every
City
and
Village
,
preaching
and
shewing
the
good
tidings
of
the
Kingdom
of
God.
Here
we
see
,
as
every
where
,
what
his
Preaching
was
;
and
consequently
what
was
to
be
believed
.
Soon
after
,
he
Preaches
from
a
Boat
to
the
People
on
the
shoar
.
His
Sermon
at
large
we
may
read
,
Mat.
XIII
.
Mark
IV.
and
Luke
VIII
.
But
this
is
very
observeable
,
That
this
second
Sermon
of
his
here
,
is
quite
different
from
his
former
in
the
Mount.
For
that
was
all
so
plain
and
intelligible
,
that
nothing
could
be
more
so
:
Whereas
this
is
all
so
involved
in
Parables
,
that
even
the
Apostles
themselves
did
not
understand
it
.
If
we
enquire
into
the
reason
of
this
,
we
shall
possibly
have
some
Light
from
the
different
Subjects
of
these
two
Sermons
.
There
he
preached
to
the
People
only
Morality
;
Clearing
the
Precepts
of
the
Law
from
the
false
glosses
which
were
received
in
those
days
;
And
setting
forth
the
Duties
of
a
good
Life
in
their
full
Obligation
and
Extent
,
beyond
what
the
Judiciary
Laws
of
the
Israelites
did
,
or
the
Civil
Laws
of
any
Country
could
prescribe
or
take
notice
of
.
But
here
in
this
Sermon
by
the
Sea-side
,
he
speaks
of
nothing
but
the
Kingdom
of
the
Messiah
,
which
he
does
all
in
Parables
.
One
Reason
whereof
St.
Matthew
gives
us
,
Chap.
XIII
.
35.
That
it
might
be
fulfilled
which
was
spoken
by
the
Prophet
,
saying
,
I
will
open
my
mouth
in
Parables
,
I
will
utter
things
that
have
been
keep
secret
from
the
Foundations
of
the
World.
Another
reason
our
Saviour
himself
gives
of
it
,
v.
11
,
12.
Because
to
you
is
given
to
know
the
Mysteries
of
the
Kingdom
of
Heaven
,
but
to
them
it
is
not
given
.
For
whosoever
hath
,
to
him
shall
be
given
,
and
he
shall
have
more
abundantly
:
But
whosoever
hath
not
,
i.
e.
improves
not
the
Talents
that
he
hath
,
from
him
shall
be
taken
away
,
even
that
that
he
hath
.
One
thing
it
may
not
be
amiss
to
observe
;
That
our
Saviour
here
in
the
Explication
of
the
first
of
these
Parables
to
his
Apostles
,
calls
the
Preaching
of
the
Kingdom
of
the
Messiah
,
simply
the
Word
;
And
Luke
VIII
.
21.
The
Word
of
God
:
From
whence
St.
Luke
,
in
the
Acts
,
often
mentions
it
under
the
name
of
the
Word
,
and
the
Word
of
God
,
as
we
have
elsewhere
observed
.
To
which
I
shall
here
add
that
of
Acts
VIII
.
4.
Therefore
they
that
were
scattered
abroad
,
went
every
where
preaching
the
Word
:
Which
Word
,
as
we
have
found
by
examining
what
they
preached
all
through
their
History
,
was
nothing
but
this
,
That
Iesus
was
the
Messiah
:
I
mean
,
This
was
all
the
Doctrine
they
proposed
to
be
believed
.
For
what
they
taught
,
as
well
as
our
Saviour
,
contained
a
great
deal
more
;
but
that
concerned
Practice
,
and
not
Belief
.
And
therefore
our
Saviour
says
,
in
the
place
before
quoted
,
Luke
VIII
.
21.
They
are
my
Mother
,
and
my
Brethren
,
who
hear
the
Word
of
God
,
and
do
it
:
Obeying
the
Law
of
the
Messiah
their
King
,
being
no
less
required
than
their
believing
that
Jesus
was
the
Messiah
,
the
King
and
Deliverer
that
was
promised
them
.
Mat.
IX
.
13.
We
have
an
Account
,
again
of
this
Preaching
;
what
it
was
,
and
how
.
And
Iesus
went
about
all
the
Cities
and
Villages
,
teaching
in
their
Synagogues
,
and
preaching
the
Gospel
of
the
Kingdom
;
and
healing
every
Sickness
,
and
every
Disease
amongst
the
people
.
He
acquainted
them
that
the
Kingdom
of
the
Messiah
was
come
,
and
left
it
to
his
Miracles
to
instruct
and
convince
them
that
he
was
the
Messiah
.
Mat.
X.
When
he
sent
his
Apostles
abroad
,
their
Commission
to
Preach
we
have
v.
7
,
8.
in
these
words
:
As
ye
go
,
preach
,
saying
,
the
Kingdom
of
Heaven
is
at
hand
;
Heal
the
sick
,
&c.
All
that
they
had
to
Preach
,
was
,
that
the
Kingdom
of
the
Messiah
was
come
.
Whosoever
should
not
receive
them
,
the
Messengers
of
this
good
Tidings
,
nor
hearken
to
their
Message
,
incurred
a
heavier
doom
than
Sodom
and
Gomorrha
at
the
day
of
Judgment
,
v.
14
▪
15.
But
v.
32.
Whosoever
shall
confess
me
before
men
,
I
will
confess
him
before
my
Father
who
is
in
Heaven
.
What
this
confessing
of
Christ
is
,
we
may
see
,
by
comparing
Iohn
XII
.
4.
with
IX
.
22.
Nevertheless
among
the
chief
Rulers
also
many
believed
in
him
;
But
because
of
the
Pharisees
they
did
not
CONFESS
HIM
,
lest
they
should
be
put
out
of
the
Synagogue
.
And
Chap.
IX
.
22.
These
words
spake
his
Parents
,
because
they
feared
the
Iews
:
For
the
Iews
had
agreed
already
,
that
if
any
man
did
CONFESS
THAT
HE
WAS
THE
MESSIAH
,
he
should
be
put
out
of
the
Synagogue
.
By
which
places
it
is
evident
,
that
to
confess
him
,
was
to
confess
that
he
was
the
Messiah
.
From
which
give
me
leave
to
observe
also
(
what
I
have
cleared
from
other
places
,
but
cannot
be
too
often
remark'd
,
because
of
the
different
sense
has
been
put
upon
that
Phrase
;
)
viz.
That
believing
on
or
in
him
(
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
either
way
by
the
English
Traslation
)
signifies
believing
that
he
was
the
Messiah
.
For
many
of
the
Rulers
(
the
Text
says
)
believed
on
him
;
But
they
durst
not
consess
what
they
believed
,
for
fear
they
should
be
put
out
of
the
Synagogue
.
Now
the
Offence
for
which
it
was
agreed
that
any
one
should
be
put
out
of
the
Synagogue
,
was
▪
if
he
did
confess
that
Iesus
was
the
Messiah
.
Hence
we
may
have
a
clear
understanding
of
that
passage
of
St.
Paul
to
the
Romans
,
where
he
tells
them
positively
,
what
is
the
Faith
he
Preaches
;
Rom.
X.
8
,
9.
That
is
the
Word
of
Faith
which
we
preach
;
That
if
thou
shalt
confess
with
thy
mouth
the
Lord
Iesus
,
and
believe
in
thine
heart
,
that
God
hath
raised
him
from
the
dead
,
thou
shalt
be
saved
:
And
that
also
of
St.
Iohn
IV.
14
,
15.
We
have
seen
,
and
do
testifie
,
that
the
Father
sent
the
Son
to
be
the
Saviour
of
the
World
:
Whosoever
shall
confess
that
Iesus
is
the
Son
of
God
,
God
dwelleth
in
him
,
and
be
in
God.
Where
confessing
Jesus
to
be
the
Son
of
God
,
is
the
same
with
confessing
him
to
be
the
Messiah
:
Those
two
Expressions
being
understood
amongst
the
Jews
to
signifie
the
same
thing
,
as
we
have
shewn
already
.
How
calling
him
the
Son
of
God
came
to
signifie
that
he
was
the
Messiah
,
would
not
be
hard
to
shew
.
But
it
is
enough
that
it
appears
plainly
that
it
was
so
used
,
and
had
that
import
amongst
the
Jews
at
that
time
;
Which
if
any
one
desires
to
have
further
evidenced
to
him
,
he
may
add
Mat.
XXVI
.
63.
Iohn
VI.
69.
&
XI
.
27.
&
XX.
31.
to
those
places
before
occasionally
taken
notice
of
.
As
was
the
Apostles
Commission
,
such
was
their
Performance
;
As
we
read
,
Luke
IX
.
6.
They
departed
,
and
went
through
the
Towns
,
preaching
the
Gospel
,
and
healing
every
where
.
Jesus
bid
them
Preach
,
saying
,
The
Kingdom
of
Heaven
is
at
hand
.
And
St.
Luke
tells
us
,
they
went
through
the
Towns
,
Preaching
the
Gospel
;
A
word
which
in
Saxon
answers
well
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
signifies
,
as
that
does
,
Good
news
.
So
that
what
the
inspired
Writers
call
the
Gospel
,
is
nothing
but
the
good
Tidings
that
the
Messiah
and
his
Kingdom
was
come
;
And
so
it
is
to
be
understood
in
the
New
Testament
;
And
so
the
Angel
calls
it
Good
tidings
of
great
joy
,
Luke
II.
10.
Bringing
the
first
News
of
our
Saviour's
Birth
.
And
this
seems
to
be
all
that
his
Disciples
were
at
that
time
sent
to
Preach
.
So
Luke
IX
.
59
,
60.
To
him
that
would
have
excused
his
present
Attendance
,
because
of
burying
his
Father
;
Iesus
said
unto
him
,
let
the
dead
bury
their
dead
,
but
go
thou
and
preach
the
Kingdom
of
God.
When
,
I
say
,
this
was
all
they
were
to
Preach
,
I
must
be
understood
,
that
this
was
the
Faith
they
preached
;
But
with
it
they
joyned
Obedience
to
the
Messiah
,
whom
they
received
for
their
King.
So
likewise
when
he
sent
out
the
Seventy
,
Luke
X.
their
Commission
was
in
these
words
,
v.
9.
Heal
the
sick
,
and
say
unto
them
,
the
Kingdom
of
God
is
come
nigh
unto
you
.
After
the
return
of
his
Apostles
to
him
,
he
sits
down
with
them
in
a
Mountain
;
And
a
great
multitude
being
gathered
about
them
,
St.
Luke
tells
us
,
Chap.
IX
.
11.
The
people
followed
him
,
and
he
received
them
,
and
spake
unto
them
of
the
Kingdom
of
God
;
and
healed
them
that
had
need
of
healing
.
This
was
his
Preaching
to
this
Assembly
,
which
consisted
of
Five
Thousand
Men
,
besides
Women
and
Children
:
All
which
great
multitude
he
fed
with
five
Loaves
and
two
Fishes
,
Mat.
XIV
.
21.
And
what
this
Miracle
wrought
upon
them
,
St.
Iohn
tells
us
,
Chap.
VI.
14
,
15.
Then
these
men
,
when
they
had
seen
the
miracle
that
Iesus
did
,
said
,
This
is
of
a
truth
that
Prophet
that
should
come
into
the
World
;
i.
e.
the
Messiah
.
For
the
Messiah
was
the
only
Person
that
they
expected
from
God
,
and
this
the
time
they
looked
for
him
.
And
hence
Iohn
the
Baptist
,
Mat.
XI
.
3.
stiles
him
,
He
that
should
come
;
As
in
other
places
,
Come
from
God
,
or
Sent
from
God
,
are
Phrases
used
for
the
Messiah
.
Here
we
see
our
Saviour
keeps
to
his
usual
method
of
Preaching
:
He
speaks
to
them
of
the
Kingdom
of
God
,
and
does
Miracles
;
by
which
they
might
understand
him
to
be
the
Messiah
,
whose
Kingdom
he
spake
of
.
And
here
we
have
the
reason
also
,
why
he
so
much
concealed
himself
,
and
forbore
to
own
his
being
the
Messiah
.
For
what
the
consequence
was
,
of
the
multitudes
but
thinking
him
so
,
when
they
were
got
together
,
St.
Iohn
tells
us
in
the
very
next
words
:
When
Iesus
then
perceived
that
they
would
come
and
take
him
by
force
to
make
him
a
King
,
he
departed
again
into
a
mountain
himself
alone
.
If
they
were
so
ready
to
set
him
up
for
their
King
,
only
because
they
gathered
from
his
Miracles
that
he
was
the
Messiah
,
whilst
he
himself
said
nothing
of
it
;
What
would
not
the
People
have
done
;
And
what
would
not
the
Scribes
and
Pharisees
have
had
an
Opportunity
to
Accuse
him
of
;
if
he
had
openly
professed
himself
to
have
been
the
Messiah
,
that
King
they
looked
for
?
But
this
we
have
taken
notice
of
already
.
From
hence
going
to
Capernaum
,
whither
he
was
followed
by
a
great
part
of
the
People
,
whom
he
had
the
day
before
so
miraculously
fed
;
He
,
upon
the
occasion
of
their
following
him
for
the
Loaves
,
bids
them
seek
for
the
Meat
that
endureth
to
Eternal
Life
:
And
thereupon
,
Iohn
VI.
22-69
.
declares
to
them
his
being
sent
from
the
Father
;
And
that
those
who
believed
in
him
,
should
be
raised
to
Eternal
Life
:
But
all
this
,
very
much
involved
in
a
mixture
of
Allegorical
terms
of
eating
,
and
of
Bread
,
Bread
of
Life
,
which
came
down
from
Heaven
,
&c.
Which
is
all
comprehended
and
expounded
in
these
short
and
plain
words
,
v.
47.
&
54.
Verily
,
verily
I
say
unto
you
,
he
that
believeth
on
me
,
hath
everlasting
life
and
I
will
raise
him
up
at
the
last
day
.
The
sum
of
all
which
Discourse
is
,
that
he
was
the
Messiah
sent
from
God
;
And
that
those
who
believed
him
to
be
so
,
should
be
raised
from
the
Dead
at
the
last
day
to
Eternal
Life
.
These
who
he
spoke
to
,
were
of
those
who
the
day
before
would
by
force
have
made
him
King
;
And
therefore
't
is
no
wonder
he
should
speak
to
them
of
himself
,
and
his
Kingdom
and
Subjects
,
in
obscure
and
Mystical
terms
;
and
such
as
should
offend
those
who
looked
for
nothing
but
the
Grandeur
of
a
Temporal
Kingdom
in
this
World
,
and
the
Protection
and
Prosperity
they
had
promised
themselves
under
it
.
The
hopes
of
such
a
Kingdom
,
now
that
they
had
found
a
man
that
did
Miracles
,
and
therefore
concluded
to
be
the
Deliverer
they
expected
,
had
the
day
before
almost
drawn
them
into
an
open
Insurrection
,
and
involved
our
Saviour
in
it
.
This
he
thought
fit
to
put
a
stop
to
;
they
still
following
him
't
is
like
with
the
same
design
.
And
therefore
though
he
here
speaks
to
them
of
his
Kingdom
,
it
was
in
a
way
that
so
plainly
bauk'd
their
Expectation
;
and
shock'd
them
;
that
when
they
found
themselves
disappointed
of
those
vain
hopes
,
and
that
he
talked
of
their
eating
his
Flesh
,
and
drinking
his
Blood
,
that
they
might
have
Life
;
the
Jews
said
,
v.
52.
How
can
this
man
give
us
his
flesh
to
eat
?
And
many
,
even
of
his
Disciples
,
said
,
It
was
an
hard
saying
,
who
can
bear
it
?
And
so
were
scandalized
in
him
,
and
forsook
him
,
v.
60.
66.
But
what
the
true
meaning
of
this
Discourse
of
our
Saviour
was
,
the
Confession
of
St.
Peter
,
who
understood
it
better
and
answered
for
the
rest
of
the
Apostles
shews
:
When
Jesus
asked
him
,
v.
67.
Will
ye
also
go
away
?
Then
Simon
Peter
answered
him
,
Lord
,
to
whom
shall
we
go
?
Thou
hast
the
words
of
eternal
life
;
i.
e.
Thou
teachest
us
the
way
to
attain
Eternal
Life
;
And
accordingly
We
believe
,
and
are
sure
that
thou
art
the
Messiah
,
the
Son
of
the
living
God.
This
was
the
eating
his
Flesh
,
and
drinking
his
Blood
,
whereby
those
who
did
so
had
Eternal
Life
.
Sometime
after
this
,
he
enquires
of
his
Disciples
,
Mark
VIII
.
27.
Who
the
People
took
him
for
?
They
telling
him
,
for
Iohn
the
Baptist
,
or
one
of
the
old
Prophets
risen
from
the
Dead
;
He
asked
,
what
they
themselves
thought
?
And
here
again
Peter
answers
in
these
words
,
Mark
VIII
.
29.
Thou
art
the
Messiah
.
Luke
IX
.
20.
The
Messiah
of
God.
And
Mat.
XVI
.
16.
Thou
art
the
Messiah
,
the
Son
of
the
living
God
:
Which
Expressions
,
we
may
hence
gather
,
amount
to
the
same
thing
.
Whereupon
our
Saviour
tells
Peter
,
Mat.
XVI
.
17
,
18.
That
this
was
such
a
truth
As
flesh
and
blood
could
not
reveal
to
him
,
but
only
his
Father
who
was
in
Haven
;
And
that
this
was
the
Foundation
on
which
he
was
to
build
his
Church
.
By
all
the
parts
of
which
passage
it
is
more
than
probable
,
that
he
had
never
yet
told
his
Apostles
in
direct
words
that
he
was
the
Messiah
;
but
that
they
had
gathered
it
from
his
Life
and
Miracles
.
For
which
we
may
imagine
to
our selves
this
probable
Reason
;
Because
that
if
he
had
familiarly
,
and
in
direct
terms
,
talked
to
his
Apostles
in
private
that
he
was
the
Messiah
the
Prince
,
of
whose
Kingdom
he
preached
so
much
in
publick
every
where
;
Iudas
,
whom
he
knew
false
and
treacherous
,
would
have
been
readily
made
use
of
to
testifie
against
him
,
in
a
matter
that
would
have
been
really
Criminal
to
the
Roman
Governour
.
This
perhaps
may
help
to
clear
to
us
that
seemingly
abrupt
reply
of
our
Saviour
to
his
Apostles
,
Iohn
VI.
70.
when
they
confessed
him
to
be
the
Messiah
.
I
will
,
for
the
better
explaining
of
it
,
set
down
the
passage
at
large
.
Peter
having
said
,
We
believe
,
and
are
sure
that
thou
art
the
Messiah
,
the
Son
of
the
living
God.
Iesus
answered
them
,
Have
not
I
chosen
you
twelve
,
and
one
of
you
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
This
is
a
reply
seeming
at
first
sight
nothing
to
the
purpose
;
when
yet
it
is
sure
all
our
Saviour's
Discourses
were
wise
and
pertinent
.
It
seems
therefore
to
me
to
carry
this
sense
,
to
be
understood
afterwards
by
the
eleven
(
as
that
of
destroying
the
Temple
,
and
raising
it
again
in
three
days
was
)
when
they
should
reflect
on
it
after
his
being
betray'd
by
Iudas
:
You
have
confessed
,
and
believe
the
truth
concerning
me
;
I
am
the
Messiah
your
King
:
But
do
not
wonder
at
it
,
that
I
have
never
openly
declared
it
to
you
:
For
amongst
you
twelve
,
whom
I
have
chosen
to
be
with
me
,
there
is
one
who
is
an
Informer
,
or
false
Accuser
,
(
for
so
the
Greek
word
signifies
,
and
may
possibly
here
be
so
translated
,
rather
than
Devil
)
who
,
if
I
had
owned
my self
in
plain
words
to
have
been
the
Messiah
,
the
King
of
Israel
,
would
have
betrayed
me
,
and
informed
against
me
.
That
he
was
yet
cautious
of
owning
himself
to
his
Apostles
positively
to
be
the
Messiah
,
appears
farther
from
the
manner
wherein
he
tells
Peter
,
v.
18.
that
he
will
build
his
Church
upon
that
Confession
of
his
,
that
he
was
the
Messiah
.
I
say
unto
thee
,
Thou
art
Cephas
,
or
a
Rock
,
and
upon
this
Rock
I
will
build
my
Church
,
and
the
gates
of
Hell
shall
not
prevail
against
it
.
Words
too
doubtful
to
be
laid
hold
on
against
him
,
as
a
Testimony
that
he
professed
himself
to
be
the
Messiah
;
Especially
if
we
joyn
with
them
the
following
words
,
v.
19.
And
I
will
give
thee
the
Keys
of
the
Kingdom
of
Heaven
;
And
what
thou
shalt
bind
on
Earth
,
shall
be
bound
in
Heaven
;
and
what
thou
shalt
loose
on
Earth
,
shall
be
loosed
in
Heaven
.
Which
being
said
Personally
to
Peter
,
render
the
foregoing
words
of
our
Saviour
(
wherein
he
declares
the
Fundamental
Article
of
his
Church
to
be
the
believing
him
to
be
the
Messiah
)
the
more
obscure
and
doubtful
,
and
less
liable
to
be
made
use
of
against
him
;
But
yet
such
as
might
afterwards
be
understood
.
And
for
the
same
reason
he
yet
here
again
forbids
the
Apostles
to
say
that
he
was
the
Messiah
,
v.
20.
From
this
time
(
say
the
Evangelists
)
Jesus
began
to
shew
to
his
Disciples
,
(
i.
e.
his
Apostles
,
who
are
often
called
Disciples
)
that
he
must
go
to
Jerusalem
,
and
suffer
many
things
from
the
Elders
,
Chief
Priests
,
and
Scribes
;
and
be
killed
,
and
be
raised
again
the
third
day
.
These
,
though
all
marks
of
the
Messiah
,
yet
how
little
understood
by
the
Apostles
,
or
suited
to
their
expectation
of
the
Messiah
,
appears
from
Peter's
rebuking
him
for
it
in
the
following
words
,
Mat.
XVI
.
22.
Peter
had
twice
before
owned
him
to
be
the
Messiah
,
and
yet
he
cannot
here
bear
that
he
should
Suffer
,
and
be
put
to
Death
,
and
be
raised
again
.
Whereby
we
may
perceive
,
how
little
yet
Jesus
had
explained
to
the
Apostles
what
Personally
concerned
himself
.
They
had
been
a
good
while
witnesses
of
his
Life
and
Miracles
;
and
thereby
being
grown
into
a
belief
that
he
was
the
Messiah
,
were
in
some
degree
prepared
to
receive
the
Particulars
that
were
to
fill
up
that
Character
,
and
answer
the
Prophesies
concerning
him
;
Which
from
henceforth
he
began
to
open
to
them
,
(
though
in
a
way
which
the
Jews
could
not
form
an
Accusation
out
of
)
The
time
of
the
accomplishment
of
all
,
in
his
Sufferings
,
Death
,
and
Resurrection
,
now
drawing
on
.
For
this
was
in
the
last
Year
of
his
Life
;
he
being
to
meet
the
Jews
at
Ierusalem
but
once
more
at
the
Passover
,
who
then
should
have
their
will
upon
him
;
And
therefore
he
might
now
begin
to
be
a
little
more
open
concerning
himself
:
Though
yet
so
,
as
to
keep
himself
out
of
the
reach
of
any
Accusation
,
that
might
appear
Just
or
Weighty
to
the
Roman
Deputy
.
After
his
Reprimand
to
Peter
,
telling
him
That
he
savoured
not
the
things
of
God
,
but
of
man
;
Mark
VIII
.
34.
He
calls
the
People
to
him
,
and
prepares
those
,
who
would
be
his
Disciples
,
for
Suffering
;
Telling
them
,
v.
38.
Whoever
shall
be
ashamed
of
me
and
my
words
in
this
adulterous
and
sinful
Generation
,
of
him
also
shall
the
Son
of
Man
be
ashamed
when
he
cometh
in
the
Glory
of
his
Father
with
the
holy
Angels
:
And
then
subjoyns
,
Mat.
XVI
.
27
,
28.
two
great
and
solemn
Acts
,
wherein
he
would
shew
himself
to
be
the
Messiah
the
King
:
For
the
Son
of
Man
shall
come
in
the
Glory
of
his
Father
,
with
his
Angels
;
and
then
he
shall
render
every
man
according
to
his
works
.
This
is
evidently
meant
of
the
Glorious
Appearance
of
his
Kingdom
,
when
he
shall
come
to
Judge
the
World
at
the
last
day
;
Described
more
at
large
,
Mat
XXV
.
When
the
Son
of
Man
shall
come
in
his
Glory
,
and
all
the
holy
Angels
with
him
,
then
shall
be
sit
upon
the
THRONE
of
his
Glory
.
Then
shall
the
KING
say
to
them
on
his
right
hand
,
&c.
But
what
follows
in
the
place
above
quoted
,
Mat.
XVI
.
28.
Verily
,
verily
,
there
be
some
standing
here
,
who
shall
not
tast
of
Death
,
till
they
see
the
Son
of
Man
coming
in
his
Kingdom
;
Importing
that
Dominion
,
which
some
there
should
see
him
exercise
over
the
Nation
of
the
Jews
,
was
so
covered
;
by
being
annexed
to
the
preceding
v.
27.
(
where
he
spoke
of
the
Manifestation
and
Glory
of
his
Kingdom
at
the
day
of
Judgment
)
That
though
his
plain
meaning
here
in
v.
28.
be
,
that
the
appearance
and
visible
exercise
of
his
Kingly
Power
in
his
Kingdom
was
so
near
,
that
some
there
should
live
to
see
it
;
Yet
if
the
foregoing
words
had
not
cast
a
shadow
over
these
later
,
but
they
had
been
left
plainly
to
be
understood
,
as
they
plainly
signified
,
that
he
should
be
a
King
;
And
that
it
was
so
near
,
that
some
there
should
see
him
in
his
Kingdom
;
This
might
have
been
laid
hold
on
,
and
made
the
matter
of
a
plausible
and
seemingly
just
Accusation
against
him
,
by
the
Jews
,
before
Pilate
.
This
seems
to
be
the
reason
of
our
Saviour's
inverting
here
the
order
of
the
two
Solemn
Manifestations
to
the
World
of
his
Rule
and
Power
;
thereby
perplexing
at
present
his
meaning
,
and
securing
himself
,
as
was
necessary
,
from
the
malice
of
the
Jews
,
which
always
lay
at
catch
to
intrap
him
,
and
accuse
him
to
the
Roman
Governour
;
And
would
,
no
doubt
,
have
been
ready
to
have
alledged
these
words
,
Some
here
shall
not
tast
of
Death
,
till
they
see
the
Son
of
Man
coming
in
his
Kingdom
,
against
him
,
as
Criminal
;
had
not
their
meaning
been
,
by
the
former
Verse
,
perplexed
,
and
the
sense
at
that
time
rendred
unintelligible
,
and
not
applicable
by
any
of
his
Auditors
to
a
sense
that
might
have
been
prejudicial
to
him
before
the
Roman
Governour
.
For
how
well
the
Chief
of
the
Jews
were
disposed
towards
him
,
St.
Luke
tells
us
,
Chap.
XI
.
54.
Laying
wait
for
him
,
and
seeking
to
catch
something
out
of
his
mouth
,
that
they
might
accuse
him
:
Which
may
be
a
reason
to
satisfie
us
of
the
seemingly
doubtful
and
obscure
way
of
speaking
used
by
our
Saviour
in
other
places
;
His
Circumstances
being
such
,
that
without
such
a
Prudent
carriage
and
reservedness
,
he
could
not
have
gone
through
the
Work
which
he
came
to
do
;
Nor
have
performed
all
the
parts
of
it
,
in
a
way
correspondent
to
the
Descriptions
given
of
the
Messiah
,
and
which
should
be
afterwards
fully
understood
to
belong
to
him
,
when
he
had
left
the
World.
After
this
,
Mat.
XVII
.
10
,
&c.
He
,
without
saying
it
in
direct
words
,
begins
,
as
it
were
,
to
own
himself
to
his
Apostles
to
be
the
Messiah
;
by
assuring
them
,
that
as
the
Scribes
,
according
to
the
Prophecy
of
Malachy
,
Chap.
IV.
5.
rightly
said
,
that
Elias
was
to
Usher
in
the
Messiah
;
So
indeed
Elias
was
already
come
,
though
the
Jews
knew
him
not
,
and
treated
him
ill
:
Whereby
They
understood
that
he
spoke
to
them
of
John
the
Baptist
,
v.
13.
And
a
little
after
he
somewhat
more
plainly
intimates
that
he
is
the
Messiah
,
Mark
IX
.
41.
in
these
words
:
Whosoever
shall
give
you
a
cup
of
water
to
drink
in
my
Name
,
because
ye
belong
to
the
Messiah
.
This
,
as
I
remember
,
is
the
first
place
where
our
Saviour
ever
mentioned
the
name
of
Messiah
;
and
the
first
time
that
he
went
so
far
towards
the
owning
,
to
any
of
the
Jewish
Nation
,
himself
to
be
him
.
In
his
way
to
Jerusalem
,
bidding
one
follow
him
,
Luke
IX
.
59.
who
would
first
bury
his
Father
,
v.
60.
Iesus
said
unto
him
,
let
the
dead
bury
their
dead
;
but
go
thou
and
preach
the
Kingdom
of
God.
And
Luke
X.
1.
Sending
out
the
Seventy
Disciples
,
he
says
to
them
,
v.
9.
Heal
the
sick
,
and
say
,
the
Kingdom
of
God
is
come
nigh
unto
you
.
He
had
nothing
else
for
these
,
or
for
his
Apostles
,
or
any
one
,
it
seems
,
to
Preach
;
but
the
good
News
of
the
coming
of
the
Kingdom
of
the
Messiah
.
And
if
any
City
would
not
receive
them
,
he
bids
them
,
v.
10.
Go
into
the
streets
of
the
same
,
and
say
,
Even
the
very
dust
of
your
City
,
which
cleaveth
on
us
,
do
we
wipe
off
against
you
:
Notwithstanding
,
be
ye
sure
of
this
,
that
the
Kingdom
of
God
is
come
nigh
unto
you
.
This
they
were
to
take
notice
of
,
as
that
which
they
should
dearly
answer
for
;
viz.
That
they
had
not
with
Faith
received
the
good
Tidings
of
the
Kingdom
of
the
Messiah
.
After
this
,
his
Brethren
say
unto
him
,
Iohn
VII
.
2
,
3
,
4.
(
The
Feast
of
Tabernacles
being
near
)
Depart
hence
,
and
go
into
Judea
,
that
thy
Disciples
also
may
see
the
works
that
thou
doest
:
For
there
is
no
man
that
does
any
thing
in
secret
,
and
he
himself
seeketh
to
be
known
openly
.
If
thou
do
these
things
,
shew
thy self
to
the
World.
Here
his
Brethren
,
which
the
next
Verse
tells
us
did
not
believe
in
him
,
seem
to
upbraid
him
with
the
inconsistency
of
his
carriage
;
as
if
he
designed
to
be
received
for
the
Messiah
,
and
yet
was
afraid
to
shew
himself
:
To
whom
he
justified
his
Conduct
,
(
mentioned
v.
1.
)
in
the
following
verses
;
by
telling
them
,
That
the
World
(
meaning
the
Jews
especially
)
hated
him
,
because
he
testified
of
it
,
that
the
works
thereof
are
evil
;
And
that
his
time
was
not
yet
fully
come
,
wherein
to
quit
his
reserve
,
and
abandon
himself
freely
to
their
Malice
and
Fury
:
And
therefore
,
though
he
went
up
unto
the
Feast
,
it
was
not
openly
;
but
as
it
were
in
secret
,
v.
10.
And
here
coming
into
the
Temple
about
the
middle
of
the
Feast
,
he
justifies
his
being
sent
from
God
;
And
that
he
had
not
done
any
thing
against
the
Law
in
curing
the
man
at
the
Pool
of
Bethesday
,
v.
Iohn
V.
1-16
.
on
the
Sabbath-day
;
Which
,
though
done
above
a
year
and
an
half
before
,
they
made
use
of
as
a
pretence
to
destroy
him
.
But
what
was
the
true
reason
of
seeking
his
Life
,
appears
from
what
we
have
in
this
VII
.
Chapter
,
v.
25-34
.
Then
said
some
of
them
at
Jerusalem
,
Is
not
this
he
whom
they
seek
to
kill
?
But
lo
,
he
speaketh
boldly
,
and
they
say
nothing
unto
him
.
Do
the
Rulers
know
indeed
that
this
is
the
very
Messiah
?
Howbeit
,
we
know
this
man
whence
he
is
;
But
when
the
Messiah
cometh
,
no
man
knoweth
whence
he
is
.
Then
cryed
Iesus
in
the
Temple
,
as
he
taught
,
ye
both
know
me
,
and
ye
know
whence
I
am
:
And
I
am
not
come
of
my self
,
but
he
that
sent
me
is
true
,
whom
ye
know
not
.
But
I
know
him
,
for
I
am
from
him
,
and
he
hath
sent
me
.
Then
they
sought
[
an
occasion
]
to
take
him
,
but
no
man
laid
hands
on
him
,
because
his
hour
was
not
yet
come
.
And
many
of
the
people
believed
on
him
,
and
said
,
when
the
Messiah
cometh
,
will
be
do
more
miracles
than
these
which
this
man
hath
done
?
The
Pharisees
heard
that
the
people
murmured
such
things
concerning
him
;
and
the
Pharisees
and
Chief
Priests
sent
Officers
to
take
him
.
Then
said
Iesus
unto
them
,
Yet
a
little
while
am
I
with
you
,
and
then
I
go
to
him
that
sent
me
:
Ye
shall
seek
me
,
and
not
find
me
;
and
where
I
am
there
ye
cannot
come
.
Then
said
the
Iews
among
themselves
,
Whither
will
he
go
,
that
we
shall
not
find
him
?
Here
we
find
that
the
great
fault
in
our
Saviour
,
and
the
great
Provocation
to
the
Jews
,
was
his
being
taken
for
the
Messiah
;
and
doing
such
things
as
made
the
People
believe
in
him
;
i.
e.
believe
that
he
was
the
Messiah
.
Here
also
our
Saviour
declares
,
in
words
very
easie
to
be
understood
,
at
least
after
his
Resurrection
,
that
he
was
the
Messiah
:
For
if
he
were
sent
from
God
,
and
did
his
Miracles
by
the
Spirit
of
God
,
there
could
be
no
doubt
but
he
was
the
Messiah
.
But
yet
this
Declaration
was
in
a
way
that
the
Pharisees
and
Priests
could
not
lay
hold
on
to
make
an
Accusation
of
,
to
the
disturbance
of
his
Ministry
,
or
the
seizure
of
his
Person
,
how
much
soever
they
desired
it
:
For
his
time
was
not
yet
come
.
The
Officers
they
had
sent
to
Apprehend
him
,
charmed
with
his
Discourse
,
returned
without
laying
hands
on
him
,
v.
45
,
46.
And
when
the
Chief
Priests
asked
them
,
Why
they
brought
him
not
?
They
answered
,
Never
man
spake
like
this
man.
Whereupon
the
Pharisees
reply
,
Are
ye
also
deceived
?
Have
any
of
the
Rulers
,
or
of
the
Pharisees
believed
on
him
?
But
this
people
,
who
know
not
the
Law
,
are
cursed
.
This
shews
what
was
meant
by
Believing
on
him
;
viz.
believing
that
he
was
the
Messiah
.
For
,
say
they
,
have
any
of
the
Rulers
,
who
are
skilled
in
the
Law
,
or
of
the
Devout
and
learned
Pharisees
,
acknowledged
him
to
be
the
Messiah
?
For
as
for
those
who
in
the
Division
among
the
People
concerning
him
,
say
,
That
he
is
the
Messiah
,
they
are
ignorant
and
vile
wretches
,
know
nothing
of
the
Scripture
,
and
being
accursed
,
are
given
up
by
God
to
be
deceived
by
this
Impostor
,
and
to
take
him
for
the
Messiah
.
Therefore
,
notwithstanding
their
desire
to
lay
hold
on
him
,
he
goes
on
;
And
v.
37
,
38.
In
the
last
and
great
day
of
the
Feast
,
Iesus
stood
and
cryed
,
saying
;
If
any
man
thirst
,
let
him
come
unto
me
and
drink
:
He
that
believeth
on
me
,
as
the
Scripture
hath
said
,
out
of
his
belly
shall
flow
Rivers
of
living
water
.
And
thus
he
here
again
declares
himself
to
be
the
Messiah
;
But
in
the
Prophetick
stile
;
As
we
may
see
by
the
next
Verse
of
this
Chapter
,
and
those
places
in
the
Old
Testament
that
these
words
of
our
Saviour
refer
to
.
In
the
next
Chapter
,
Iohn
VIII
.
all
that
he
says
concerning
himself
,
and
what
they
were
to
believe
,
tends
to
this
;
viz.
That
he
was
sent
from
God
his
Father
;
And
that
if
they
did
not
believe
that
he
was
the
Messiah
,
they
should
die
in
their
sins
:
But
this
in
a
way
,
as
St.
Iohn
observes
,
v.
27.
that
they
did
not
well
understand
.
But
our
Saviour
himself
tells
them
,
v.
28.
When
ye
have
lift
up
the
Son
of
Man
,
then
shall
ye
know
that
I
am
he
.
Going
from
them
,
he
Cures
the
Man
born
blind
,
whom
meeting
with
again
,
after
the
Jews
had
questioned
him
,
and
cast
him
out
,
Iohn
IX
.
35-38
.
Jesus
said
to
him
,
Dost
thou
believe
on
the
Son
of
God
?
He
answered
,
who
is
he
,
Lord
,
that
I
might
believe
on
him
?
And
Iesus
said
unto
him
,
Thou
hast
both
seen
him
,
and
it
is
he
that
talketh
with
thee
.
And
he
said
,
Lord
,
I
believe
.
Here
we
see
this
man
is
pronounced
a
Believer
,
when
all
that
was
proposed
to
him
to
believe
,
was
,
that
Jesus
was
the
Son
of
God
;
Which
was
,
as
we
have
already
shewn
,
to
believe
that
he
was
the
Messiah
.
In
the
next
Chapter
,
Iohn
X.
1-21
.
he
declares
the
laying
down
of
his
Life
for
both
Jews
and
Gentiles
;
But
in
a
Parable
,
which
they
understood
not
,
v.
6.
20.
As
he
was
going
to
the
Feast
of
the
Dedication
,
the
Pharisees
ask
him
,
Luke
XVII
.
20.
When
the
Kingdom
of
God
,
i.
e.
of
the
Messiah
,
should
come
?
He
answers
,
that
it
should
not
come
with
Pomp
,
and
Observation
,
and
great
Concourse
;
But
that
it
was
already
begun
amongst
them
.
If
he
had
stopt
here
,
the
sense
had
been
so
plain
,
that
they
could
hardly
have
mistaken
him
;
or
have
doubted
,
but
that
he
meant
,
that
the
Messiah
was
already
come
,
and
amongst
them
;
And
so
might
have
been
prone
to
infer
,
that
Jesus
took
upon
him
to
be
him
.
But
here
,
as
in
the
place
before
taken
notice
of
,
subjoyning
to
this
the
future
Revelation
of
himself
,
both
in
his
coming
to
execute
Vengeance
on
the
Jews
,
and
in
his
coming
to
Judgment
mixed
together
,
he
so
involved
his
sense
,
that
it
was
not
easie
to
understand
him
.
And
therefore
the
Jews
came
to
him
again
in
the
Temple
,
Iohn
X.
23.
and
said
,
How
long
dost
thou
make
us
doubt
?
If
thou
be
the
Christ
tell
us
plainly
.
Iesus
answered
,
I
told
you
,
and
ye
BELIEVED
not
:
The
works
that
I
do
in
my
Father's
Name
,
they
bear
witness
of
me
.
But
ye
BELIEVED
not
,
because
ye
are
not
of
my
sheep
,
as
I
told
you
.
The
BELIEVING
here
,
which
he
accuses
them
of
not
doing
,
is
plainly
their
not
BELIEVING
him
to
be
the
Messiah
,
as
the
foregoing
words
evince
,
and
in
the
same
sense
it
is
evidently
meant
in
the
following
Verses
of
this
Chapter
.
From
hence
Iesus
going
to
Bethabara
,
and
thence
returning
to
Bethany
;
upon
Lazarus's
Death
,
Iohn
XI
.
25-27
.
Jesus
said
to
Martha
,
I
am
the
Resurrection
and
the
Life
,
he
that
believeth
in
me
,
though
he
were
dead
,
yet
he
shall
live
;
and
whosoever
liveth
,
and
believeth
in
me
,
shall
not
die
for
ever
.
So
I
understand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
answerable
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Septuagint
,
Gen.
III.
22.
or
Iohn
VI.
51.
which
we
read
right
in
our
English
Translation
,
Live
for
ever
.
But
whether
this
saying
of
our
Saviour
here
can
with
truth
be
translated
,
He
that
liveth
and
believeth
in
me
,
shall
never
die
,
will
be
apt
to
be
questioned
.
But
to
go
on
.
Believest
thou
this
?
She
said
unto
him
,
yea
,
Lord
,
I
believe
that
thou
art
the
Messiah
,
the
Son
of
God
,
which
should
come
into
the
World.
This
she
gives
as
a
full
Answer
to
our
Saviour's
Demands
;
This
being
that
Faith
,
which
whoever
had
,
wanted
no
more
to
make
them
Believers
.
We
may
observe
farther
,
in
this
same
story
of
the
raising
of
Lazarus
,
what
Faith
it
was
our
Saviour
expected
;
by
what
he
says
,
v.
41
,
42.
Father
,
I
thank
thee
that
thou
hast
heard
me
.
And
I
know
that
thou
hearest
me
always
.
But
because
of
the
people
who
stand
by
,
I
said
it
,
that
they
may
believe
that
thou
hast
sent
me
.
And
what
the
Consequence
of
it
was
,
we
may
see
,
v.
45.
Then
many
of
the
Iews
who
came
to
Mary
,
and
had
seen
the
things
which
Iesus
did
,
believed
on
him
:
Which
belief
was
,
that
he
was
sent
from
the
Father
;
which
in
other
words
was
,
that
he
was
the
Messiah
.
That
this
is
the
meaning
,
in
the
Evangelists
,
of
the
Phrase
of
believing
on
him
,
we
have
a
demonstration
in
the
following
words
,
v.
47
,
48.
Then
gathered
the
Chief
Priests
and
Pharisees
a
Council
,
and
said
,
what
do
we
?
For
this
man
does
many
miracles
;
And
if
we
let
him
alone
,
all
men
will
BELIEVE
ON
HIM
.
Those
who
here
say
,
all
men
would
BELIEVE
ON
HIM
,
were
the
Chief
Priests
and
Pharisees
his
Enemies
;
who
sought
his
Life
;
and
therefore
could
have
no
other
sense
nor
thought
of
this
Faith
in
him
,
which
they
spake
of
,
but
only
the
believing
him
to
be
the
Messiah
:
And
that
that
was
their
meaning
,
the
adjoyning
words
shew
.
If
we
let
him
alone
,
all
the
World
will
believe
on
him
;
i.e.
believe
him
to
be
the
Messiah
.
And
the
Romans
will
come
and
take
away
both
our
Place
and
Nation
.
Which
Reasoning
of
theirs
was
thus
grounded
.
If
we
stand
still
,
and
let
the
People
Believe
on
him
,
i.e.
receive
him
for
the
Messiah
;
They
will
thereby
take
him
and
set
him
up
for
their
King
,
and
expect
Deliverance
by
him
;
Which
will
draw
the
Roman
Arms
upon
us
,
to
the
Destruction
of
us
and
our
Country
.
The
Romans
could
not
be
thought
to
be
at
at
all
concerned
in
any
other
Belief
whatsoever
,
that
the
People
might
have
in
him
.
It
is
therefore
plain
,
That
Believing
on
him
,
was
,
by
the
Writers
of
the
Gospel
,
understood
to
mean
,
the
believing
him
to
be
the
Messiah
.
The
Sanhedrim
therefore
,
v.
53
,
54.
from
that
day
forth
consulted
for
to
put
him
to
death
.
Iesus
therefore
walked
not
yet
(
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
and
so
I
think
it
ought
here
to
be
translated
)
boldly
,
or
open-fac'd
among
the
Iews
;
i.e.
of
Ierusalem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cannot
well
here
be
translated
no
more
,
because
within
a
very
short
time
after
,
he
appeared
openly
at
the
Passover
,
and
by
his
Miracles
and
Speech
declared
himself
more
freely
than
ever
he
had
done
;
And
all
the
Week
before
his
Passion
Taught
daily
in
the
Temple
,
Mat.
XX.
17.
Mark
X.
32.
Luke
XVIII
.
31
,
&c.
The
meaning
of
this
place
seems
therefore
to
be
this
:
That
his
time
being
not
yet
come
,
he
durst
not
yet
shew
himself
openly
,
and
confidently
,
before
the
Scribes
and
Pharisees
,
and
those
of
the
Sanhedrim
at
Ierusalem
,
who
were
full
of
Malice
against
him
,
and
had
resolved
his
Death
;
But
went
thence
unto
a
Country
near
the
Wilderness
,
into
a
City
called
Ephraim
,
and
there
continued
with
his
Disciples
,
to
keep
himself
out
of
the
way
till
the
Passover
,
which
was
nigh
at
hand
,
v.
55.
In
his
return
thither
,
he
takes
the
Twelve
aside
,
and
tells
them
before
hand
what
should
happen
to
him
at
Ierusalem
,
whither
they
were
now
going
;
And
that
all
things
that
are
written
by
the
Prophets
concerning
the
Son
of
Man
,
should
be
accomplished
.
That
he
should
be
betrayed
to
the
Chief
Priests
and
Scribes
;
And
that
they
should
Condemn
him
to
Death
,
and
deliver
him
to
the
Gentiles
;
That
he
should
be
mocked
,
and
spit
on
,
and
scourged
,
and
put
to
Death
;
and
the
third
day
he
should
rise
again
.
But
St.
Luke
tells
us
,
Chap.
XVIII
.
34.
That
the
Apostles
understood
none
of
these
things
,
and
this
saying
was
hid
from
them
;
neither
knew
they
the
things
which
were
spoken
.
They
believed
him
to
be
the
Son
of
God
,
the
Messiah
sent
from
the
Father
;
But
their
Notion
of
the
Messiah
was
the
same
with
the
rest
of
the
Jews
;
That
he
should
be
a
Temporal
Prince
and
Deliverer
.
That
which
distinguished
them
from
the
Unbelieving
Jews
,
was
,
That
they
believed
Jesus
to
be
the
very
Messiah
,
and
so
received
him
as
their
King
and
Lord
accordingly
.
We
see
,
Mark
X.
35.
That
even
in
this
their
last
Journey
with
him
to
Ierusalem
,
two
of
them
,
Iames
and
Iohn
,
coming
to
him
,
and
falling
at
his
Feet
,
said
,
Grant
unto
us
,
that
we
may
fit
,
one
on
thy
right
hand
,
and
the
other
on
thy
left
hand
,
in
thy
Glory
;
Or
,
as
.
St.
Matthew
has
it
,
Chap.
XX.
21.
in
thy
Kingdom
.
And
now
the
hour
being
come
that
the
Son
of
Man
should
be
glorified
,
he
,
without
his
usual
Reserve
,
makes
his
Publick
Entry
into
Ierusalem
,
Riding
on
a
Young
Ass
;
As
it
is
written
,
Fear
not
,
Daughter
of
Sion
,
behold
,
thy
King
cometh
fitting
on
an
Asses
Colt.
But
these
things
,
says
St.
Iohn
,
Chap.
XII
.
16.
his
Disciples
understood
not
at
the
first
;
But
when
Iesus
was
glorified
,
then
remembred
they
that
these
things
were
written
of
him
,
and
that
they
had
done
these
things
unto
him
.
Though
the
Apostles
believed
him
to
be
the
Messiah
,
yet
there
were
many
Occurrences
of
his
Life
which
they
understood
not
,
at
the
time
when
they
happened
,
to
be
fore-told
of
the
Messiah
;
which
after
his
Ascension
they
found
exactly
to
quadrate
.
And
all
the
People
crying
Hosanna
,
Blessed
is
the
King
of
Israel
,
that
cometh
in
the
Name
of
the
Lord
;
This
was
so
open
a
Declaration
of
his
being
the
Messiah
,
that
Luke
XIX
.
39.
Some
of
the
Pharisees
from
among
the
multitude
said
unto
him
,
Master
,
rebuke
thy
Disciples
.
But
he
was
so
far
from
stopping
them
,
or
disowning
this
their
Acknowledgment
of
his
being
the
Messiah
,
That
he
said
unto
them
,
I
tell
you
,
that
if
these
should
hold
their
peace
,
the
stones
would
immediately
cry
out
.
And
again
,
upon
the
like
occasion
of
their
crying
Hosanna
,
to
the
Son
of
David
,
in
the
Temple
,
Mat.
XXI
.
15
,
16.
When
the
Chief
Priests
and
Scribes
were
sore
displeased
,
and
said
unto
him
,
Hearest
thou
what
they
say
?
Iesus
said
unto
them
,
yea
;
Have
ye
never
read
,
Out
of
the
months
of
Babes
and
Sucklings
thou
hast
perfected
Praise
?
And
now
,
v.
14
,
15.
He
cures
the
Blind
and
the
Lame
openly
in
the
Temple
.
And
when
the
Chief
Priests
and
Scribes
saw
the
wonderful
things
that
he
did
,
and
the
Children
crying
in
the
Temple
Hosanna
,
they
were
enraged
.
One
would
not
think
,
that
after
the
multitude
of
Miracles
that
our
Saviour
had
now
been
doing
for
above
three
Years
together
,
that
the
curing
the
Lame
and
Blind
should
so
much
move
them
.
But
we
must
remember
,
that
though
his
Ministry
had
abounded
with
Miracles
,
yet
the
most
of
them
had
been
done
about
Galilee
,
and
in
Parts
remote
from
Ierusalem
:
There
is
but
one
left
upon
Record
hitherto
done
in
that
City
;
And
that
had
so
ill
a
Reception
,
that
they
sought
his
Life
for
it
;
as
we
may
read
,
Iohn
V.
16.
And
therefore
we
hear
not
of
his
being
at
the
next
Passover
,
because
he
was
there
only
privately
,
as
an
ordinary
Jew
:
The
reason
whereof
we
may
read
,
Iohn
VII
.
1.
After
these
things
,
Iesus
walked
in
Galilee
,
for
he
would
not
walk
in
Jewry
,
because
the
Iews
sought
to
kill
him
.
Hence
we
may
guess
the
reason
why
St.
Iohn
omitted
the
mention
of
his
being
at
Ierusalem
at
the
third
Passover
after
his
Baptism
;
probably
because
he
did
nothing
memorable
there
.
Indeed
,
when
he
was
at
the
Feast
of
Tabernacles
,
immediately
preceding
this
his
last
Passover
,
he
cured
the
Man
born
blind
:
But
it
appears
not
to
have
been
done
in
Ierusalem
it self
,
but
in
the
way
as
he
retired
to
the
Mount
of
Olives
;
for
there
seems
to
have
been
no
body
by
,
when
he
did
it
,
but
his
Apostles
.
Compare
v.
2.
with
v.
8.
10.
of
Iohn
IX
.
This
,
at
least
,
is
remarkable
;
That
neither
the
Cure
of
this
Blind
Man
,
nor
that
of
the
other
Infirm
Man
,
at
the
Passover
above
a
twelve
Month
before
at
Ierusalem
,
was
done
in
the
sight
of
the
Scribes
,
Pharisees
,
Chief
Priests
,
or
Rulers
.
Nor
was
it
without
reason
,
that
in
the
former
part
of
his
Ministry
he
was
cautious
of
shewing
himself
to
be
the
Messiah
;
And
by
repeated
Miracles
done
in
their
sight
before
the
People
,
of
provoking
the
Rulers
in
Ierusalem
,
where
he
was
in
their
Power
.
But
now
that
he
was
come
to
the
last
Scene
of
his
Life
,
and
that
the
Passover
was
come
,
the
appointed
time
wherein
he
was
to
compleat
the
Work
he
came
for
,
in
his
Death
and
Resurrection
,
he
does
many
things
in
Ierusalem
it self
,
before
the
face
of
the
Scribes
,
Pharisees
,
and
whole
Body
of
the
Jewish
Nation
,
to
manifest
himself
to
be
the
Messiah
.
And
,
as
St.
Luke
says
,
Chap.
XIX
.
47
,
48.
He
taught
daily
in
the
Temple
:
But
the
Chief
Priests
,
and
the
Scribes
,
and
the
Chief
of
the
People
sought
to
destroy
him
;
And
could
not
find
what
they
might
do
,
for
all
the
People
were
very
attentive
to
hear
him
.
What
he
taught
,
we
are
not
left
to
guess
,
by
what
we
have
found
him
constantly
Preaching
elsewhere
;
(
the
Kingdom
of
God's
being
come
,
and
requiring
Repentance
.
)
But
St.
Luke
tells
us
,
Chap.
XX.
1.
He
taught
in
the
Temple
,
and
Evangelized
;
Or
,
as
we
translate
it
,
preached
the
Gospel
:
Which
,
as
we
have
shewed
,
was
the
making
known
to
them
the
Good
News
of
the
Kingdom
of
the
Messiah
.
And
this
we
shall
find
he
did
,
in
what
now
remains
of
his
History
.
In
the
first
Discourse
of
his
,
which
we
find
upon
Record
after
this
,
Iohn
XII
.
20
,
&c.
he
fore-tells
his
Crucifixion
;
and
the
belief
of
all
sorts
,
both
Iews
and
Gentiles
,
on
him
after
that
.
Whereupon
the
People
say
to
him
,
v.
34.
We
have
heard
out
of
the
Law
,
that
the
Messiah
abideth
for
ever
;
And
how
sayest
thou
,
that
the
Son
of
Man
must
be
lifted
up
?
Who
is
this
Son
of
Man
?
In
his
Answer
he
plainly
designs
himself
,
under
the
Name
of
Light
;
which
was
what
he
had
declared
himself
to
them
to
be
,
the
last
time
that
they
had
seen
him
in
Ierusalem
.
For
then
at
the
Feast
of
Tabernacles
,
but
six
Months
before
,
he
tells
them
in
the
very
place
where
he
now
is
,
viz.
in
the
Temple
,
I
am
the
Light
of
the
World
;
whosoever
follows
me
,
shall
not
walk
in
darkness
,
but
shall
have
the
light
of
Life
;
As
we
may
read
,
Iohn
VIII
.
12.
&
IX
5.
He
says
,
As
long
as
I
am
in
the
World
,
I
am
the
LIGHT
of
the
World.
But
neither
here
,
nor
any
where
else
,
does
he
,
even
in
these
four
or
five
last
days
of
his
Life
(
though
he
knew
his
hour
was
come
,
and
was
prepared
for
his
Death
,
v.
27.
And
scrupled
not
to
manifest
himself
to
the
Rulers
of
the
Jews
to
be
the
Messiah
,
by
doing
Miracles
before
them
in
the
Temple
)
ever
once
in
direct
words
own
himself
to
the
Jews
to
be
the
Messiah
;
Though
by
Miracles
,
and
other
ways
,
he
did
every
where
make
it
known
to
them
,
so
that
it
might
be
understood
.
This
could
not
be
without
some
Reason
;
And
the
Preservation
of
his
Life
,
which
he
came
now
to
Ierusalem
on
purpose
to
lay
down
,
could
not
be
it
.
What
other
could
it
then
be
,
but
the
same
which
had
made
him
use
Caution
in
the
former
part
of
his
Ministry
;
so
to
conduct
himself
,
that
he
might
do
the
Work
which
he
came
for
,
and
in
all
parts
answer
the
Character
given
of
the
Messiah
in
the
Law
and
the
Prophets
?
He
had
fulfilled
the
time
of
his
Ministry
;
and
now
Taught
,
and
did
Miracles
openly
in
the
Temple
,
before
the
Rulers
and
the
People
,
not
fearing
to
be
seized
.
But
he
would
not
be
seized
for
any
thing
that
might
make
him
a
Criminal
to
the
Government
;
And
therefore
he
avoided
giving
those
,
who
in
the
Division
that
was
about
him
enclined
towards
him
,
occasion
of
Tumult
for
his
sake
;
Or
to
the
Jews
his
Enemies
,
matter
of
Just
Accusation
against
him
out
of
his
own
mouth
,
by
professing
himself
to
be
the
Messiah
,
the
King
of
Israel
in
direct
words
.
It
was
enough
,
that
by
words
and
deeds
he
declared
it
so
to
them
,
that
they
could
not
but
understand
him
;
which
't
is
plain
they
did
,
Luke
XX.
16.
19.
Mat.
XXI
.
45.
But
yet
neither
his
Actions
,
which
were
only
doing
of
Good
;
nor
Words
,
which
were
Mystical
and
Parabolical
;
(
As
we
may
see
,
Mat.
XXI
.
&
XXII
.
And
the
Parallel
places
of
Matthew
and
Luke
;
)
Nor
any
of
his
ways
of
making
himself
known
to
be
the
Messiah
;
could
be
brought
in
Testimony
,
or
urged
against
him
,
as
opposite
or
dangerous
to
the
Government
.
This
preserved
him
from
being
Condemned
as
a
Malefactor
;
and
procured
him
a
Testimony
from
the
Roman
Governour
his
Judge
,
that
he
was
an
Innocent
Man
,
sacrificed
to
the
Envy
of
the
Iewish
Nation
.
So
that
he
avoided
saying
that
he
was
the
Messiah
,
that
to
those
who
would
reflect
on
his
Life
and
Death
after
his
Resurrection
,
he
might
the
more
clearly
appear
to
be
so
.
It
is
farther
to
be
remarked
,
that
though
he
often
appeals
to
the
Testimony
of
his
Miracles
who
he
is
,
yet
he
never
tells
the
Iews
that
he
was
born
at
Bethlehem
;
to
remove
the
Prejudice
that
lay
against
him
,
whilst
he
passed
for
a
Galilean
,
and
which
was
urged
as
a
Proof
that
he
was
not
the
Messiah
,
Iohn
VII
.
41
,
42.
The
healing
of
the
Sick
,
and
doing
of
Good
miraculously
,
could
be
no
Crime
in
him
,
nor
Accusation
against
him
.
But
the
naming
of
Bethlehem
for
his
Birth-place
,
might
have
wrought
as
much
upon
the
mind
of
Pilate
,
as
it
did
on
Herod's
;
and
have
raised
a
Suspicion
in
him
as
Prejudicial
to
his
Innocence
,
as
Herod's
was
to
the
Children
born
there
.
His
pretending
to
be
born
at
Bethlehem
,
as
it
was
liable
to
be
explained
by
the
Iews
,
could
not
have
failed
to
have
met
with
a
sinister
Interpretation
in
the
Roman
Governour
,
and
have
rendred
Iesus
suspected
of
some
Criminal
Design
against
the
Government
.
And
hence
we
see
,
that
when
Pilate
asked
him
,
Iohn
XIX
.
9.
Whence
art
thou
?
Iesus
gave
him
no
answer
.
Whether
our
Saviour
had
not
an
Eye
to
this
straitness
,
this
narrow
room
that
was
left
to
his
Conduct
,
between
the
new
Converts
and
the
captious
Jews
,
when
he
says
,
Luke
XII
.
50.
I
have
a
Baptism
to
be
baptized
with
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
how
am
I
straitned
till
it
be
accomplished
,
I
leave
to
be
considered
.
I
am
come
to
send
fire
on
the
Earth
,
says
our
Saviour
,
and
what
if
it
be
already
kindled
?
i.e.
There
begin
already
to
be
Divisions
about
me
,
v.
Iohn
VII
.
12.
43.
&
IX
.
16.
&
X.
19.
And
I
have
not
the
freedom
,
the
Latitude
,
to
declare
my self
openly
as
I
am
,
the
Messiah
,
till
after
my
Death
.
My
way
to
my
Throne
is
closely
hedged
in
on
every
side
,
and
much
straitned
,
within
which
I
must
keep
,
till
it
bring
me
to
my
Cross
;
in
its
due
time
and
manner
,
so
that
it
do
not
cut
short
the
time
,
nor
cross
the
end
of
my
Ministry
.
And
therefore
to
keep
up
this
inoffensive
Character
,
and
not
to
let
it
come
within
the
reach
of
Accident
or
Calumny
,
he
withdrew
with
his
Apostles
out
of
the
Town
every
Evening
;
and
kept
himself
retired
out
of
the
way
,
Luke
XXI
.
37.
And
in
the
day-time
he
was
teaching
in
the
Temple
,
and
every
night
he
went
out
and
abode
in
the
Mount
that
is
called
the
Mount
of
Olives
;
That
he
might
avoid
all
Concourse
to
him
in
the
Night
,
and
give
no
occasion
of
Disturbance
,
or
Suspicion
of
himself
in
that
great
conflux
of
the
whole
Nation
of
the
Iews
,
now
assembled
in
Ierusalem
at
the
Passover
.
But
to
return
to
his
Preaching
in
the
Temple
.
He
bids
them
,
Iohn
XII
.
36.
To
believe
in
the
light
whilst
they
have
it
.
And
he
tells
them
,
v.
46.
I
am
the
light
come
into
the
World
,
that
every
one
who
believes
in
me
should
not
remain
in
darkness
.
Which
believing
in
him
,
was
the
believing
him
to
be
the
Messiah
,
as
I
have
elsewhere
shewed
.
The
next
day
,
Mat.
XXI
.
he
rebukes
them
for
not
having
believed
Iohn
the
Baptist
,
who
had
testified
that
he
was
the
Messiah
.
And
then
,
in
a
Parable
,
declares
himself
to
be
the
Son
of
God
,
whom
they
should
destroy
;
And
that
for
it
God
would
take
away
the
Kingdom
of
the
Messiah
from
them
,
and
give
it
to
the
Gentiles
.
That
they
understood
him
thus
,
is
plain
from
Luke
XX.
16.
And
when
they
heard
it
,
they
said
,
God
forbid
.
And
v.
19.
For
they
knew
that
he
had
spoken
this
Parable
against
them
.
Much
to
the
same
purpose
was
his
next
Parable
concerning
the
Kingdom
of
Heaven
,
Mat.
XXII
.
1-10
.
That
the
Jews
not
accepting
of
the
Kingdom
of
the
Messiah
,
to
whom
it
was
first
offered
,
others
should
be
brought
in
.
The
Scribes
and
Pharisees
,
and
Chief
Priests
,
not
able
to
bear
the
declaration
he
made
of
himself
to
be
the
Messiah
;
(
by
his
Discourses
and
Miracles
before
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iohn
XII
.
37.
which
he
had
never
done
before
)
impatient
of
his
Preaching
and
Miracles
;
and
being
not
able
otherwise
to
stop
the
increase
of
his
Followers
;
(
For
,
said
the
Pharisees
among
themselves
,
perceive
ye
how
ye
prevail
nothing
?
Behold
,
the
World
is
gone
after
him
,
Iohn
XII
.
19.
So
that
the
Chief
Priests
,
and
the
Scribes
,
and
the
Chief
of
the
People
)
sought
to
destroy
him
,
the
first
day
of
his
entrance
into
Ierusalem
,
Luke
XIX
.
47.
The
next
day
again
they
were
intent
upon
the
same
thing
,
Mark
XI
.
17
,
18.
And
he
taught
in
the
Temple
;
And
the
Scribes
,
and
the
Chief
Priests
heard
it
,
and
sought
how
they
might
destroy
him
;
For
they
feared
him
,
because
all
the
people
were
astonished
at
his
Doctrine
.
The
next
day
but
one
,
upon
his
telling
them
the
Kingdom
of
the
Messiah
should
be
taken
from
them
;
The
Chief
Priests
and
Scribes
sought
to
lay
hands
on
him
the
same
hour
;
and
they
feared
the
People
,
Luke
XX.
19.
If
they
had
so
great
a
desire
to
lay
hold
on
him
,
why
did
they
not
?
They
were
the
Chief
Priests
and
the
Rulers
,
the
men
of
Power
.
The
reason
St.
Luke
plainly
tells
us
,
in
the
next
Verse
:
And
they
watched
him
,
and
sent
forth
Spies
,
which
should
feign
themselves
just
men
,
that
they
might
take
hold
of
his
words
;
that
so
they
might
deliver
him
unto
the
Power
and
Authority
of
the
Governour
.
They
wanted
matter
of
Accusation
,
against
him
,
to
the
Power
they
were
under
.
That
they
watched
for
;
and
that
they
would
have
been
glad
of
,
if
they
could
have
entangled
him
in
his
talk
;
As
St.
Matthew
expresses
it
,
Chap.
XXII
.
15.
If
they
could
have
laid
hold
on
any
word
that
had
dropt
from
him
,
that
might
have
rendred
him
guilty
or
suspected
to
the
Roman
Governour
;
That
would
have
served
their
turn
,
to
have
laid
hold
upon
him
,
with
hopes
to
destroy
him
.
For
their
Power
not
answering
their
Malice
,
they
could
not
put
him
to
Death
by
their
own
Authority
,
without
the
Permission
and
Assistance
of
the
Governour
;
as
they
confess
,
Iohn
XVIII
.
31.
It
is
not
lawful
for
us
to
put
any
man
to
Death
.
This
made
them
so
earnest
for
a
declaration
in
direct
words
,
from
his
own
mouth
,
that
he
was
the
Messiah
.
'T
was
not
that
they
would
more
have
believed
in
him
,
for
such
a
declaration
of
himself
,
than
they
did
for
his
Miracles
,
or
other
ways
of
making
himself
known
,
which
it
appears
they
understood
well
enough
.
But
they
wanted
plain
direct
words
,
such
as
might
support
an
Accusation
,
and
be
of
weight
before
an
Heathen
Judge
.
This
was
the
Reason
why
they
pressed
him
to
speak
out
,
Iohn
X.
24.
Then
came
the
Iews
round
about
him
,
and
said
unto
him
,
How
long
dost
thou
hold
us
in
suspense
?
If
thou
be
the
Messiah
,
tell
us
PLAINLY
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
i.
e.
in
direct
words
:
For
that
St.
Iohn
uses
it
in
that
sense
,
we
may
see
,
Chap.
XI
.
11-14
.
Jesus
saith
to
them
,
Lazarus
sleepeth
.
His
Disciples
said
,
If
,
he
sleeps
,
he
shall
do
well
;
Howbeit
,
Iesus
spake
of
his
Death
;
but
they
thought
he
had
spoken
of
taking
of
rest
in
sleep
.
Then
said
Iesus
to
them
plainly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lazarus
is
dead
.
Here
we
see
what
is
meant
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
PLAIN
direct
words
,
such
as
express
the
thing
without
a
Figure
;
And
so
they
would
have
had
Jesus
pronounce
himself
to
be
the
Messiah
.
And
the
same
thing
they
press
again
,
Mat.
XVI
.
63.
The
High-Priest
adjuring
him
by
the
Living
God
,
to
tell
them
whether
he
were
the
Messiah
,
the
Son
of
God
;
As
we
shall
have
occasion
to
take
notice
by
and
by
.
This
we
may
observe
in
the
whole
management
of
their
Design
against
his
Life
.
It
turned
upon
this
;
That
they
wanted
and
wished
for
a
Declaration
from
him
,
in
direct
words
,
that
he
was
the
Messiah
:
Something
from
his
own
mouth
,
that
might
offend
the
Roman
Power
,
and
render
him
Criminal
to
Pilate
.
In
the
21
st
.
Verse
of
this
XX
of
Luke
,
They
asked
him
,
saying
,
Master
,
we
know
that
thou
sayest
and
teachest
rightly
;
neither
acceptest
thou
the
Person
of
any
,
but
teachest
the
way
of
God
truly
.
Is
it
lawful
for
us
to
give
Tribute
to
Caesar
or
no
?
By
this
captious
Question
they
hoped
to
catch
him
,
which
way
soever
he
answered
.
For
if
he
had
said
,
they
ought
to
pay
Tribute
to
Caesar
,
't
would
be
plain
he
allowed
their
Subjection
to
the
Romans
;
And
so
in
effect
disowned
himself
to
be
their
King
and
Deliverer
:
Whereby
he
would
have
contradicted
,
what
his
Carriage
and
Doctrine
seemed
to
aim
at
,
the
Opinion
that
was
spread
amongst
the
People
,
that
he
was
the
Messiah
.
This
would
have
quash'd
the
Hopes
,
and
destroyed
the
Faith
of
those
who
believed
on
him
;
and
have
turned
the
Ears
and
Hearts
of
the
People
from
him
.
If
on
the
other
side
,
he
answered
No
,
it
is
not
Lawful
to
pay
Tribute
to
Caesar
;
they
had
had
out
of
his
own
mouth
wherewithal
to
Condemn
him
before
Pontius
Pilate
.
But
St.
Luke
tells
us
,
v.
23.
He
perceived
their
Craftiness
,
and
said
unto
them
,
Why
tempt
ye
me
?
i.
e.
Why
do
ye'lay
Snares
for
me
?
Ye
Hypocrites
,
shew
me
the
Tribute-money
;
So
it
is
,
Mat.
XXII
.
19.
Whose
Image
and
Inscription
has
it
?
They
said
,
Caesar
'
s.
He
said
unto
them
,
Render
therefore
to
Caesar
the
things
that
are
Caesar's
;
and
to
God
the
things
that
are
God's
.
By
the
Wisdom
and
Caution
of
which
unexpected
Answer
,
he
defeated
their
whole
Design
.
And
they
could
not
take
hold
of
his
words
before
the
People
;
And
they
marvelled
at
his
answer
,
and
held
their
peace
,
Luke
XX.
26.
And
leaving
him
,
they
departed
,
Mat.
XXII
.
22.
He
having
by
this
Reply
,
(
and
what
he
answered
to
the
Sadducees
concerning
the
Resurrection
,
And
to
the
Lawyer
,
about
the
First
Commandment
,
Mark
XII
.
)
Answered
so
little
to
their
Satisfaction
or
Advantage
;
they
durst
ask
him
no
more
Questions
,
any
of
them
.
And
now
their
mouths
being
stop'd
,
he
himself
begins
to
Question
them
about
the
Messiah
;
Asking
the
Pharisees
,
Mat.
XXII
.
41.
What
think
ye
of
the
Messiah
,
whose
Son
is
he
?
They
say
unto
him
,
The
Son
of
David
.
Wherein
,
though
they
answered
right
,
yet
he
shews
them
in
the
following
words
,
that
however
they
pretended
to
be
Studiers
and
Teachers
of
the
Law
,
yet
they
understood
not
clearly
the
Scriptures
concerning
the
Messiah
;
And
thereupon
he
sharply
rebukes
their
Hypocrisie
,
Vanity
,
Pride
,
Malice
,
Covetousness
,
and
Ignorance
;
And
particularly
tells
them
,
v.
13.
ye
shut
up
the
Kingdom
of
Heaven
against
men
:
For
ye
neither
go
in
your selves
,
nor
suffer
ye
them
that
are
entring
,
to
go
in
.
Whereby
he
plainly
declares
to
them
,
that
the
Messiah
was
come
,
and
his
Kingdom
began
;
But
that
they
refused
to
believe
in
him
themselves
,
and
did
all
they
could
to
hinder
others
from
believing
in
him
;
As
is
manifest
throughout
the
New
Testament
:
The
History
whereof
sufficiently
explains
what
is
meant
here
by
The
Kingdom
of
Heaven
,
Which
the
Scribes
and
Pharisees
would
neither
go
into
themselves
,
nor
suffer
others
to
enter
into
.
And
they
could
not
choose
but
understand
him
,
though
he
named
not
himself
in
the
case
.
Provoked
a
new
by
his
Rebukes
,
they
get
presently
to
Council
,
Mat.
XXVI
.
Then
assembled
together
the
Chief
Priest
,
and
the
Scribes
,
and
the
Elders
of
the
People
,
unto
the
Palace
of
the
High-Priest
,
who
was
called
Caiphas
,
and
consulted
that
they
might
take
Iesus
by
subtilty
,
and
kill
him
.
But
they
said
,
Not
on
the
Feast-day
,
lest
there
be
an
Vproar
among
the
People
.
For
they
feared
the
People
,
says
St.
Luke
,
Chap.
XXII
.
2.
Having
in
the
Night
got
Jesus
into
their
Hands
,
by
the
Treachery
of
Iudas
,
they
presently
led
him
away
bound
to
Annas
the
High-Priest
,
Iohn
XVIII
.
13.
19.
The
High-Priest
then
asked
Iesus
of
his
Disciples
,
and
of
his
Doctrine
.
Iesus
answered
him
,
I
spake
openly
to
the
World
;
I
ever
taught
in
the
Synagogue
,
and
in
the
Temple
,
whither
the
Iews
always
resort
;
And
in
secret
have
I
said
nothing
.
A
Proof
that
he
had
not
in
private
to
his
Disciples
declared
himself
in
express
words
to
be
the
Messiah
,
the
Prince
.
But
he
goes
on
.
Why
askest
thou
me
?
Ask
Iudas
,
who
has
been
always
with
me
.
Ask
them
who
heard
me
,
what
I
have
said
unto
them
;
behold
,
they
know
what
I
said
.
Our
Saviour
we
see
here
warily
declines
,
for
the
Reasons
above
mentioned
,
all
Discourse
of
his
Doctrine
.
Annas
getting
nothing
out
of
him
for
his
turn
,
v.
24.
sends
him
away
to
Caiphas
,
and
the
Sanhedrim
;
who
,
Mat.
XXVI
.
59.
Sought
false
Witness
against
him
:
But
when
they
found
none
that
were
sufficient
,
or
came
up
to
the
Point
they
desired
;
which
was
to
have
something
against
him
to
take
away
his
Life
,
(
For
so
I
think
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mean
,
Mark
XIV
.
56.
59.
)
They
try
again
what
they
can
get
out
of
him
himself
,
concerning
his
being
the
Messiah
;
Which
if
he
owned
in
express
words
,
they
thought
they
should
have
enough
against
him
at
the
Tribunal
of
the
Roman
Governour
,
to
make
him
Laesae
Majestatis
reum
,
and
so
to
take
away
his
Life
.
They
therefore
say
to
him
,
Luke
XXII
.
67.
If
thou
be
the
Messiah
,
tell
us
.
Nay
,
as
St.
Matthew
hath
it
,
the
High-Priest
adjures
him
by
the
Living
God
to
tell
them
whether
he
were
the
Messiah
.
To
which
our
Saviour
replies
:
If
I
tell
you
,
ye
will
not
believe
;
And
if
I
ask
you
,
ye
will
not
answer
me
,
nor
let
me
go
.
If
I
tell
you
,
and
prove
to
you
,
by
the
Testimony
given
of
me
from
Heaven
,
and
by
the
Works
that
I
have
done
among
you
,
you
will
not
believe
in
me
,
that
I
am
the
Messiah
.
Or
if
I
should
ask
you
where
the
Messiah
is
to
be
Born
;
and
what
State
he
should
come
in
;
how
he
should
appear
,
and
other
things
that
you
think
in
me
are
not
reconcileable
with
the
Messiah
;
You
will
not
answer
me
,
and
let
me
go
,
as
one
that
has
no
pretence
to
be
the
Messiah
,
and
you
are
not
afraid
should
be
received
for
such
.
But
yet
I
tell
you
,
Hereafter
shall
the
Son
of
Man
sit
on
the
right
hand
of
the
Power
of
God
,
v.
70.
Then
said
they
all
,
Art
thou
then
the
Son
of
God
?
And
he
said
unto
them
,
ye
say
that
I
am
.
By
which
Discourse
with
them
,
related
at
large
here
by
St.
Luke
,
it
is
plain
,
that
the
Answer
of
our
Saviour
,
set
down
by
St.
Matthew
,
Chap.
XXVI
.
64.
in
these
words
,
Thou
hast
said
;
And
by
St.
Mark
,
Chap.
XIV
.
62.
in
these
,
I
am
;
Is
an
Answer
only
to
this
Question
,
Art
thou
then
the
Son
of
God
?
And
not
to
that
other
,
Art
thou
the
Messiah
?
Which
preceded
,
and
he
had
answered
to
before
:
Though
Matthew
and
Mark
,
contracting
the
story
,
set
them
down
together
,
as
if
making
but
one
Question
;
omitting
all
the
intervening
Discourse
;
Whereas
't
is
plain
out
of
St.
Luke
,
that
they
were
two
distinct
Questions
,
to
which
Iesus
gave
two
distinct
Answers
.
In
the
first
whereof
,
he
,
according
to
his
usual
Caution
,
declined
saying
in
plain
express
words
,
that
he
was
the
Messiah
;
though
in
the
latter
he
owned
himself
to
be
the
Son
of
God.
Which
,
though
they
being
Iews
,
understood
to
signifie
the
Messiah
;
Yet
he
knew
could
be
no
Legal
or
Weighty
Accusation
against
him
before
a
Heathen
;
and
so
it
proved
.
For
upon
his
answering
to
their
Question
,
Art
thou
then
the
Son
of
God
?
Ye
say
that
I
am
;
They
cry
out
,
Luke
XXII
.
71.
What
need
we
any
further
witnesses
?
For
we
our selves
have
heard
out
of
his
own
mouth
:
And
so
thinking
they
had
enough
against
him
,
they
hurry
him
away
to
Pilate
.
Pilate
asking
them
,
Iohn
XVIII
.
29-32
.
What
Accusation
bring
you
against
this
man
?
They
answered
,
and
said
,
if
he
were
not
a
Malefactor
,
we
would
not
have
delivered
him
up
unto
thee
.
Then
said
Pilate
unto
them
,
Take
ye
him
,
and
Iudge
him
according
to
your
Law.
But
this
would
not
serve
their
turn
,
who
aimed
at
his
Life
,
and
would
be
satisfied
with
nothing
else
.
The
Iews
therefore
said
unto
him
,
It
is
not
lawful
for
us
to
put
any
man
to
death
.
And
this
was
also
,
That
the
saying
of
Iesus
might
be
fulfilled
which
he
spake
,
signifying
what
Death
he
should
dye
.
Pursuing
therefore
their
Design
,
of
making
him
appear
to
Pontius
Pilate
guilty
of
Treason
against
Caesar
,
Luke
XXIII
.
2.
They
began
to
accuse
him
,
saying
;
We
found
this
Fellow
perverting
the
Nation
,
and
forbidding
to
give
Tribute
to
Caesar
;
saying
,
that
he
himself
is
the
Messiah
the
King
:
All
which
were
Inferences
of
theirs
,
from
his
saying
,
he
was
the
Son
of
God
:
Which
Pontius
Pilate
finding
(
for
't
is
consonant
,
that
he
examined
them
to
the
precise
words
he
had
said
)
their
Accusation
had
no
weight
with
him
.
However
,
the
Name
of
King
being
suggested
against
Jesus
,
he
thought
himself
concerned
to
search
it
to
the
bottom
.
Iohn
XVIII
.
33-37
.
Then
Pilate
entred
again
into
the
Iudgment-Hall
,
and
called
Iesus
,
and
said
unto
him
,
Art
thou
the
King
of
the
Iews
?
Iesus
answered
him
,
Sayest
thou
this
of
thy self
,
or
did
others
tell
it
thee
of
me
?
Pilate
answered
,
am
I
a
Iew
?
Thine
own
Nation
and
the
Chief
Priest
have
delivered
thee
unto
me
:
What
hast
thou
done
?
Iesus
answered
,
My
Kingdom
is
not
of
this
World
:
If
my
Kingdom
were
of
this
World
,
then
would
my
servants
fight
,
that
I
should
not
be
delivered
to
the
Iews
:
But
my
Kingdom
is
not
from
hence
.
Pilate
therefore
said
unto
him
,
Art
thou
a
King
then
?
Iesus
answered
,
Thou
sayest
that
I
am
a
King.
For
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
World
,
that
I
should
bear
witness
to
the
Truth
:
Every
one
that
is
of
the
Truth
heareth
my
voice
.
In
this
Dialogue
between
our
Saviour
and
Pilate
,
we
may
Observe
,
1.
That
being
asked
,
whether
he
were
the
King
of
the
Iews
?
He
answers
so
,
that
though
he
deny
it
not
,
yet
he
avoided
giving
the
least
Umbrage
,
that
he
had
any
Design
upon
the
Government
.
For
though
he
allows
himself
to
be
a
King
,
yet
to
obviate
any
suspicion
,
he
tells
Pilate
His
Kingdom
is
not
of
this
World
;
And
evidences
it
by
this
,
that
if
he
had
pretended
to
any
Title
to
that
Country
,
his
followers
,
which
were
not
a
few
,
and
were
forward
enough
to
believe
him
their
King
,
would
have
fought
for
him
;
if
he
had
had
a
mind
to
set
himself
up
by
force
,
or
his
Kingdom
were
so
to
be
erected
.
But
my
Kingdom
,
says
he
,
is
not
from
hence
;
Is
not
of
this
fashion
,
or
of
this
place
.
2.
Pilate
,
being
by
his
words
and
circumstances
satisfied
that
he
laid
no
Claim
to
his
Province
,
or
meant
any
Disturbance
of
the
Government
,
was
yet
a
little
surprized
to
hear
a
Man
,
in
that
poor
Garb
,
without
Retinue
,
or
so
much
as
a
Servant
or
a
Friend
,
own
himself
to
be
a
King
;
And
therefore
asks
him
,
with
some
kind
of
wonder
,
Art
thou
a
King
then
?
3.
That
our
Saviour
declares
,
that
his
great
business
into
the
World
was
,
to
testifie
and
make
good
this
great
Truth
,
that
he
was
a
King
;
i.
e.
in
other
words
,
that
he
was
the
Messiah
.
4.
That
whoever
were
followers
of
Truth
,
and
got
into
the
way
of
Truth
and
Happiness
,
received
this
Doctrine
concerning
him
,
viz.
That
he
was
the
Messiah
their
King.
Pilate
being
thus
satisfied
,
that
he
neither
meant
,
nor
could
there
arise
any
harm
from
his
pretence
,
whatever
it
was
,
to
be
a
King
;
Tells
the
Jews
,
v.
38.
I
find
no
fault
in
this
man.
But
the
Jews
were
the
more
fierce
,
Luke
XXIII
.
5.
saying
,
He
stirreth
up
the
people
to
Sedition
,
by
his
Preaching
through
all
Jewry
,
beginning
from
Galilee
to
this
place
.
And
then
Pilate
,
learning
that
he
was
of
Galilee
,
Herod's
Jurisdiction
,
sent
him
to
Herod
;
to
whom
also
the
Chief
Priest
and
Scribes
,
v.
10.
vehemently
accused
him
.
Herod
finding
all
their
Accusations
either
false
or
frivolous
,
thought
our
Saviour
a
bare
Object
of
Contempt
;
And
so
turning
him
only
into
Ridicule
,
sent
him
back
to
Pilate
:
Who
calling
unto
him
the
Chief
Priests
,
and
the
Rulers
,
and
the
People
,
v.
14.
Said
unto
them
,
Ye
have
brought
this
man
unto
me
,
as
one
that
perverteth
the
People
;
And
behold
,
I
having
examined
him
before
you
,
have
found
no
fault
in
this
man
,
touching
these
things
whereof
ye
accuse
him
;
No
,
nor
yet
Herod
;
for
I
sent
you
to
him
:
And
so
nothing
worthy
of
Death
is
done
by
him
:
And
therefore
he
would
have
released
him
.
For
he
knew
the
Chief
Priests
had
delivered
him
through
envy
,
Mark
XV.
10.
And
when
they
demanded
Barrabbas
to
be
released
,
but
as
for
Jesus
,
cryed
,
Crucifie
him
;
Luke
XXIII
.
22.
Pilate
said
unto
them
the
third
time
,
Why
?
What
evil
hath
he
done
?
I
have
found
no
cause
of
death
in
him
;
I
will
therefore
chastise
him
,
and
let
him
go
.
We
may
observe
in
all
this
whole
Prosecution
of
the
Jews
,
that
they
would
fain
have
got
it
out
of
Iesus's
own
mouth
,
in
express
words
,
that
he
was
the
Messiah
:
Which
not
being
able
to
do
with
all
their
Art
and
Endeavour
;
All
the
rest
that
they
could
alledge
against
him
,
not
amounting
to
a
Proof
before
Pilate
,
that
he
claimed
to
be
King
of
the
Jews
;
or
that
he
had
caused
or
done
any
thing
towards
a
Mutiny
or
Insurrection
among
the
People
;
(
for
upon
these
two
,
as
we
see
,
their
whole
Charge
turned
)
Pilate
again
and
again
pronounced
him
innocent
:
For
so
he
did
a
fourth
,
and
a
fifth
time
;
bringing
him
out
to
them
,
after
he
had
whip'd
him
,
Iohn
XIX
.
4.
6.
And
after
all
,
When
Pilate
saw
that
he
could
prevail
nothing
,
but
that
rather
a
Tumult
was
made
,
he
took
Water
,
and
washed
his
hands
before
the
multitude
,
saying
,
I
am
innocent
of
the
Blood
of
this
just
man
;
see
you
to
it
,
Mat.
XXVII
.
24.
Which
gives
us
a
clear
reason
of
the
cautious
and
wary
Conduct
of
our
Saviour
;
in
not
declaring
himself
,
in
the
whole
course
of
his
Ministry
,
so
much
as
to
his
Disciples
,
much
less
to
the
Multitude
or
the
Rulers
of
the
Jews
,
in
express
words
,
to
be
the
Messiah
the
King
:
And
why
he
kept
himself
always
in
Prophetical
or
Parabolical
terms
:
(
He
and
his
Disciples
Preaching
only
the
Kingdom
of
God
,
i.
e.
of
the
Messiah
,
to
be
come
)
And
left
to
his
Miracles
to
declare
who
he
was
;
Though
this
was
the
Truth
,
which
he
came
into
the
World
,
as
he
says
himself
,
Iohn
XVIII
.
37.
to
testifie
,
and
which
his
Disciples
were
to
believe
.
When
Pilate
,
satisfied
of
his
Innocence
,
would
have
released
him
;
And
the
Jews
persisted
to
cry
out
,
Crucifie
him
,
Crucifie
him
,
Iohn
XIX
.
6.
Pilate
says
to
them
,
Take
ye
him
your selves
,
and
Crucifie
him
:
For
I
do
not
find
any
fault
in
him
.
The
Jews
then
,
since
they
could
not
make
him
a
State-Criminal
,
by
alledging
his
saying
that
he
was
the
Son
of
God
;
say
,
by
their
Law
it
was
a
Capital
Crime
,
v.
7.
The
Iews
answered
to
Pilate
,
We
have
a
Law
,
and
by
our
Law
he
ought
to
die
;
because
he
made
himself
the
Son
of
God.
After
this
,
Pilate
was
the
more
desirous
to
release
him
,
v.
12
,
13.
But
the
Iews
cried
out
,
saying
,
If
thou
let
this
man
go
,
thou
art
not
Caesar
's
Friend
:
Whosoever
maketh
himself
a
King
,
speaketh
against
Caesar.
Here
we
see
the
stress
of
their
Charge
against
Jesus
;
whereby
they
hoped
to
take
away
his
Life
;
viz.
That
he
made
himself
King.
We
see
also
upon
what
they
grounded
this
Accusation
,
viz.
Because
he
had
owned
himself
to
be
the
Son
of
God.
For
he
had
,
in
their
hearing
,
never
made
or
professed
himself
to
be
a
King.
We
see
here
likewise
the
reason
why
they
were
so
desirous
to
draw
,
from
his
own
mouth
,
a
Confession
in
express
words
that
he
was
the
Messiah
;
viz.
That
they
might
have
what
might
be
a
clear
Proof
that
he
did
so
.
And
last
of
all
,
we
see
the
reason
why
,
though
in
Expressions
,
which
they
understood
,
he
owned
himself
to
them
to
be
the
Messiah
;
yet
he
avoided
declaring
it
to
them
,
in
such
words
as
might
look
Criminal
at
Pilate's
Tribunal
.
He
owned
himself
to
be
the
Messiah
plainly
to
the
Understanding
of
the
Iews
;
But
in
ways
that
could
not
,
to
the
Understanding
of
Pilate
,
make
it
appear
that
he
laid
claim
to
the
Kingdom
of
Iudea
,
or
went
about
to
make
himself
King
of
that
Country
.
But
whether
his
saying
,
that
he
was
the
Son
of
God
,
was
Criminal
by
their
Law
,
that
Pilate
troubled
not
himself
about
.
He
that
considers
what
Tacitus
,
Suetonius
,
Seneca
,
de
Benef.
l.
3.
c.
26.
Say
of
Tiberius
and
his
Reign
,
will
find
how
necessary
it
was
for
our
Saviour
,
if
he
would
not
dye
as
a
Criminal
and
a
Traytor
,
to
take
great
heed
to
his
words
and
actions
;
that
he
did
,
or
said
not
any
thing
,
that
might
be
offensive
,
or
give
the
least
Umbrage
to
the
Roman
Government
.
It
behoved
an
Innocent
Man
,
who
was
taken
notice
of
for
something
Extraordinary
in
him
,
to
be
very
wary
;
Under
a
jealous
and
cruel
Prince
,
who
encouraged
Informations
,
and
filled
his
Reign
with
Executions
for
Treason
;
Under
whom
words
spoken
innocently
,
or
in
jest
,
if
they
could
be
misconstrued
,
were
made
Treason
;
and
prosecuted
with
a
Rigor
,
that
made
it
always
the
same
thing
to
be
accused
and
condemned
.
And
therefore
we
see
,
that
when
the
Iews
told
Pilate
,
Iohn
XIX
.
12.
That
he
should
not
be
a
Friend
to
Caesar
,
if
he
let
Iesus
go
;
(
For
that
whoever
made
himself
King
,
was
a
Rebel
against
Caesar
;
)
He
asks
them
no
more
,
whether
they
would
take
Barrabbas
,
and
spare
Iesus
;
But
(
though
against
his
Conscience
)
gives
him
up
to
Death
,
to
secure
his
own
Head.
One
thing
more
there
is
,
that
gives
us
light
into
this
wise
and
necessarily
cautious
management
of
himself
,
which
manifestly
agrees
with
it
,
and
makes
a
part
of
it
:
And
that
is
,
the
choice
of
his
Apostles
;
exactly
suited
to
the
design
and
fore-sight
of
the
Necessity
of
keeping
the
declaration
of
the
Kingdom
of
the
Messiah
,
which
was
now
expected
,
within
certain
general
terms
during
his
Ministry
;
And
not
opening
himself
too
plainly
or
forwardly
,
to
the
heady
Jews
,
that
he
himself
was
the
Messiah
;
but
leaving
it
to
be
found
out
by
the
Observation
of
those
who
would
attend
to
the
Purity
of
his
Life
,
and
the
Testimony
of
his
Miracles
,
and
the
Conformity
of
all
with
the
Predictions
concerning
him
;
without
an
express
promulgation
that
he
was
the
Messiah
,
till
after
his
Death
.
His
Kingdom
was
to
be
opened
to
them
by
degrees
,
as
well
to
prepare
them
to
receive
it
,
as
to
enable
him
to
be
long
enough
amongst
them
;
to
perform
what
was
the
work
of
the
Messiah
to
be
done
;
and
fulfil
all
those
several
parts
of
what
was
foretold
of
him
in
the
Old
Testament
,
and
we
see
applyed
to
him
in
the
New.
The
Iews
had
no
other
thoughts
of
their
Messiah
,
but
of
a
Mighty
Temporal
Prince
,
that
should
raise
their
Nation
into
an
higher
degree
of
Power
,
Dominion
,
and
Prosperity
than
ever
it
had
enjoyed
.
They
were
filled
with
the
expectation
of
a
Glorious
Earthly
Kingdom
.
It
was
not
therefore
for
a
Poor
Man
,
the
Son
of
a
Carpenter
,
and
(
as
they
thought
)
born
in
Galilee
,
to
pretend
to
it
.
None
of
the
Iews
,
no
not
his
Disciples
,
could
have
born
this
;
if
he
had
expresly
avowed
this
at
first
,
and
began
his
Preaching
,
and
the
opening
of
his
Kingdom
this
way
;
Especially
if
he
had
added
to
it
,
that
in
a
Year
or
two
he
should
dye
an
ignominious
Death
upon
the
Cross.
They
are
therefore
prepared
for
the
Truth
by
degrees
.
First
,
Iohn
the
Baptist
tells
them
,
The
Kingdom
of
God
(
a
name
by
which
the
Jews
called
the
Kingdom
of
the
Messiah
)
is
at
hand
.
Then
our
Saviour
comes
,
and
he
tells
them
of
the
Kingdom
of
God
;
Sometimes
that
it
is
at
hand
,
and
upon
some
occasions
,
that
it
is
come
;
but
says
in
his
Publick
Preaching
little
or
nothing
of
himself
.
Then
come
the
Apostles
and
Evangelists
after
his
Death
,
and
they
in
express
words
teach
what
his
Birth
,
Life
,
and
Doctrine
had
done
before
,
and
had
prepared
the
well-disposed
to
receive
;
viz.
That
Iesus
is
the
Messiah
.
To
this
Design
and
Method
of
Publishing
the
Gospel
,
was
the
choice
of
the
Apostles
exactly
adjusted
;
A
company
of
Poor
,
Ignorant
,
Illiterate
Men
;
who
,
as
Christ
himself
tells
us
,
Mat.
XI
.
25.
and
Luke
X.
21.
Were
not
of
the
Wise
and
Prudent
Men
of
the
World
:
They
were
,
in
that
respect
,
but
meer
Children
.
These
,
convinced
by
the
Miracles
they
saw
him
daily
do
,
and
the
unblameable
Life
he
lead
,
might
be
disposed
to
believe
him
to
be
the
Messiah
:
And
though
they
with
others
expected
a
Temporal
Kingdom
on
Earth
,
might
yet
rest
satisfied
in
the
truth
of
their
Master
(
who
had
honoured
them
with
being
near
his
Person
)
that
it
would
come
,
without
being
too
inquisitive
after
the
time
,
manner
,
or
seat
of
his
Kingdom
;
As
men
of
Letters
,
more
studied
in
their
Rabbins
,
or
men
of
Business
,
more
versed
in
the
World
,
would
have
been
forward
to
have
been
.
Men
great
,
or
wise
,
in
Knowledge
or
ways
of
the
World
,
would
hardly
have
been
kept
from
prying
more
narrowly
into
his
Design
and
Conduct
;
Or
from
questioning
him
about
the
ways
and
measures
he
would
take
,
for
ascending
the
Throne
;
and
what
means
were
to
be
used
towards
it
,
and
when
they
should
in
earnest
set
about
it
.
Abler
men
,
of
higher
Births
or
Thoughts
,
would
hardly
have
been
hindred
from
whispering
,
at
least
to
their
Friends
and
Relations
,
that
their
Master
was
the
Messiah
;
And
that
though
he
concealed
himself
to
a
fit
Opportunity
,
and
till
things
were
ripe
for
it
,
yet
they
should
ere
long
see
him
break
out
of
his
Obscurity
,
cast
off
the
Cloud
,
and
declare
himself
,
as
he
was
,
King
of
Israel
.
But
the
ignorance
and
lowness
of
these
good
poor
men
made
them
of
another
temper
.
They
went
along
in
an
implicite
trust
on
him
,
punctually
keeping
to
his
Commands
,
and
not
exceeding
his
Commission
.
When
he
sent
them
to
Preach
the
Gospel
,
He
bid
them
Preach
The
Kingdom
of
God
to
be
at
hand
;
And
that
they
did
,
without
being
more
particular
than
he
had
ordered
;
or
mixing
their
own
Prudence
with
his
Commands
,
to
promote
the
Kingdom
of
the
Messiah
.
They
preached
it
,
without
giving
,
or
so
much
as
intimating
that
their
Master
was
he
:
Which
men
of
another
Condition
,
and
an
higher
Education
,
would
scarce
have
forborn
to
have
done
.
When
he
asked
them
,
who
they
thought
him
to
be
;
And
Peter
answered
,
The
Messiah
,
the
Son
of
God
,
Mat.
XVI
.
16.
He
plainly
shews
,
by
the
following
words
,
that
he
himself
had
not
told
them
so
;
And
at
the
same
time
,
v.
20.
forbids
them
to
tell
this
their
Opinion
of
him
,
to
any
body
.
How
obedient
they
were
to
him
in
this
,
we
may
not
only
conclude
from
the
silence
of
the
Evangelists
concerning
any
such
thing
,
published
by
them
any
where
before
his
Death
;
but
from
the
exact
Obedience
three
of
them
paid
to
a
like
Command
of
his
.
He
takes
Peter
,
Iames
,
and
Iohn
into
a
Mountain
;
And
there
Moses
and
Elias
coming
to
him
,
he
is
transfigured
before
them
:
Mat.
XVII
.
9.
He
charges
them
,
saying
;
See
that
ye
tell
no
man
what
you
have
seen
,
till
the
Son
of
Man
shall
be
risen
from
the
dead
.
And
St.
Luke
tells
us
,
what
punctual
Observers
they
were
of
his
Orders
in
this
case
:
Chap.
IX
.
36.
They
kept
it
close
,
and
told
no
man
,
in
those
days
,
any
of
those
things
which
they
had
seen
.
Whether
twelve
other
men
,
of
quicker
Parts
,
and
of
a
Station
or
Breeding
which
might
have
given
them
any
Opinion
of
themselves
,
or
their
own
Abilities
;
would
have
been
so
easily
kept
from
medling
beyond
just
what
was
prescribed
them
,
in
a
matter
they
had
so
much
Interest
in
;
and
have
said
nothing
of
what
they
might
in
Humane
Prudence
have
thought
would
have
contributed
to
their
Master's
Reputation
,
and
made
way
for
his
advancement
to
his
Kingdom
;
I
leave
to
be
considered
.
And
it
may
suggest
matter
of
Meditation
,
whether
St.
Paul
was
not
for
this
reason
,
by
his
Learning
,
Parts
,
and
warmer
Temper
,
better
fitted
for
an
Apostle
after
,
than
during
our
Saviour's
Ministry
:
And
therefore
,
though
a
chosen
Vessel
,
was
not
by
the
Divine
Wisdom
called
till
after
Christ's
Resurrection
.
I
offer
this
only
as
a
Subject
of
magnifying
the
Admirable
Contrivance
of
the
Divine
Wisdom
,
in
the
whole
Work
of
our
Redemption
,
as
far
as
we
are
able
to
trace
it
by
the
foot-steps
which
God
hath
made
visible
to
Humane
Reason
.
For
though
it
be
as
easie
to
Omnipotent
Power
to
do
all
things
by
an
immediate
over-ruling
Will
;
and
so
to
make
any
Instruments
work
,
even
contrary
to
their
Nature
,
in
subserviency
to
his
ends
;
Yet
his
Wisdom
is
not
usually
at
the
expence
of
Miracles
(
if
I
may
so
say
)
but
only
in
cases
that
require
them
,
for
the
evidencing
of
some
Revelation
or
Mission
to
be
from
him
.
He
does
constantly
(
unless
where
the
confirmation
of
some
Truth
requires
▪
it
otherwise
)
bring
about
his
Purposes
by
means
operating
according
to
their
Natures
.
If
it
were
not
so
,
the
course
and
evidence
of
things
would
be
confounded
;
Miracles
would
lose
their
name
and
force
,
and
there
could
be
no
distinction
between
Natural
and
Supernatural
.
There
had
been
no
room
left
to
see
and
admire
the
Wisdom
,
as
well
as
Innocence
,
of
our
Saviour
;
if
he
had
rashly
every
where
exposed
himself
to
the
Fury
of
the
Jews
,
and
had
always
been
preserved
by
a
miraculous
suspension
of
their
Malice
,
or
a
miraculous
rescuing
him
out
of
their
Hands
.
It
was
enough
for
him
once
to
escape
from
the
men
of
Nazareth
,
who
were
going
to
throw
him
down
a
Precipice
,
for
him
never
to
Preach
to
them
again
.
Our
Saviour
had
multitudes
that
followed
him
for
the
Loaves
;
Who
barely
seeing
the
Miracles
that
he
did
,
would
have
made
him
King.
If
to
the
Miracles
he
did
,
he
had
openly
added
in
express
words
,
that
he
was
the
Messiah
,
and
the
King
they
expected
to
deliver
them
;
he
would
have
had
more
Followers
,
and
warmer
in
the
Cause
,
and
readier
to
set
him
up
at
the
Head
of
a
Tumult
.
These
indeed
,
God
,
by
a
miraculous
Influence
,
might
have
hundred
from
any
such
Attempt
:
But
then
Posterity
could
not
have
believed
that
the
Nation
of
the
Iews
did
at
that
time
expect
the
Messiah
,
their
King
and
Deliverer
;
Or
that
Iesus
,
who
declared
himself
to
be
that
King
and
Deliverer
,
shewed
any
Miracles
amongst
them
,
to
convince
them
of
it
;
Or
did
any
thing
worthy
to
make
him
be
credited
or
received
.
If
he
had
gone
about
Preaching
to
the
multitude
which
he
drew
after
him
,
that
he
was
the
Messiah
,
the
King
of
Israel
;
and
this
had
been
evidenced
to
Pilate
;
God
could
indeed
,
by
a
Supernatural
Influence
upon
his
mind
,
have
made
Pilate
pronounce
him
Innocent
;
And
not
Condemn
Him
as
a
Malefactor
,
Who
had
openly
,
for
three
Years
together
,
preached
Sedition
to
the
People
,
and
endeavoured
to
perswade
them
that
he
was
the
Messiah
their
King
,
of
the
Blood-Royal
of
David
,
come
to
deliver
them
.
But
then
I
ask
,
whether
Posterity
would
not
either
have
suspected
the
Story
,
or
that
some
Art
had
been
used
to
gain
that
Testimony
from
Pilate
?
Because
he
could
not
(
for
nothing
)
have
been
so
favourable
to
Iesus
,
as
to
be
willing
to
release
so
Turbulent
and
Seditious
a
Man
;
to
declare
him
Innocent
;
and
cast
the
blame
and
guilt
of
his
Death
,
as
unjust
,
upon
the
Envy
of
the
Jews
.
But
now
the
Malice
of
the
Chief
Priests
,
Scribes
,
and
Pharisees
;
the
Headiness
of
the
Mob
,
animated
with
hopes
,
and
raised
with
miracles
;
Iudas's
Treachery
,
and
Pilate's
care
of
his
Government
,
and
the
Peace
of
his
Province
,
all
working
Naturally
as
they
should
;
Iesus
,
by
the
admirable
wariness
of
his
Carriage
,
and
an
extraordinary
Wisdom
visible
in
his
whole
Conduct
,
weathers
all
these
Difficulties
,
does
the
Work
he
comes
for
,
uninterruptedly
goes
about
Preaching
his
full
appointed
time
,
sufficiently
manifests
himself
to
be
the
Messiah
in
all
the
Particulars
the
Scriptures
had
foretold
of
him
;
And
when
his
hour
is
come
,
suffers
Death
;
But
is
acknowledged
both
by
Iudas
that
betrayed
,
and
Pilate
that
condemned
him
,
to
dye
innocent
.
For
,
to
use
his
own
words
,
Luke
XXIV
.
46.
Thus
it
is
written
,
and
thus
it
behooved
the
Messiah
to
suffer
.
And
of
his
whole
Conduct
,
we
have
a
Reason
and
clear
Resolution
in
those
words
to
St.
Peter
,
Mat.
XXVI
.
53.
Thinkest
thou
that
I
cannot
now
pray
to
my
Father
,
and
he
shall
presently
give
me
more
than
twelve
Legions
of
Angels
?
But
how
then
shall
the
Scripture
be
fulfilled
,
that
thus
it
must
be
?
Having
this
clue
to
guide
us
,
let
us
now
observe
how
our
Saviour's
Preaching
and
Conduct
comported
with
it
,
in
the
last
Scene
of
his
Life
.
How
cautious
he
has
been
in
the
former
part
of
his
Ministry
,
we
have
already
observed
.
We
never
find
him
to
use
the
Name
of
the
Messiah
but
once
,
till
he
now
came
to
Ierusalem
this
last
Passover
.
Before
this
,
his
Preaching
and
Miracles
were
less
at
Ierusalem
(
where
he
used
to
make
but
very
short
stays
)
than
any
where
else
.
But
now
he
comes
six
days
before
the
Feast
,
and
is
every
day
in
the
Temple
Teaching
;
And
there
publickly
heals
the
Blind
and
the
Lame
,
in
the
presence
of
the
Scribes
,
Pharisees
,
and
Chief
Priests
.
The
time
of
his
Ministry
drawing
to
an
end
,
and
his
hour
coming
,
he
cared
not
how
much
the
Chief
Priests
,
Elders
,
Rulers
,
and
the
Sanhedrim
were
provoked
against
him
by
his
Doctrine
and
Miracles
;
He
was
as
open
and
bold
in
his
Preaching
and
doing
the
Works
of
the
Messiah
now
at
Ierusalem
,
and
in
the
sight
of
the
Rulers
,
and
of
all
the
People
,
as
he
had
been
before
cautious
and
reserved
there
,
and
careful
to
be
little
taken
notice
of
in
that
place
,
and
not
to
come
in
their
way
more
than
needs
.
All
now
that
he
took
care
of
,
was
,
not
what
they
should
think
of
him
,
or
design
against
him
,
(
for
he
knew
they
would
seize
him
)
But
to
say
or
do
nothing
that
might
be
a
just
matter
of
Accusation
against
him
,
or
render
him
Criminal
to
the
Governour
.
But
as
for
the
Grandees
of
the
Iewish
Nation
,
he
spares
them
not
,
but
sharply
now
reprehends
their
miscarriages
publickly
in
the
Temple
;
where
he
calls
them
,
more
than
once
,
Hypocrites
;
As
is
to
be
seen
,
Mat.
XXIII
.
And
concludes
all
with
no
softer
a
Compellation
,
than
Serpents
and
Generation
of
Vipers
.
After
this
serve
Reproof
of
the
Scribes
and
Pharisees
,
being
retired
with
his
Disciples
into
the
Mount
of
Olives
,
over
against
the
Temple
;
And
there
fore-telling
the
Destruction
of
it
;
His
Disciples
ask
him
,
Mat.
XXIV
.
3
,
&c.
When
it
should
be
,
and
what
should
be
the
signs
of
his
coming
?
He
says
to
them
,
Take
heed
that
no
man
deceive
you
:
For
many
shall
come
in
my
Name
;
i.
e.
taking
on
them
the
Name
and
Dignity
of
the
Messiah
,
which
is
only
mine
;
saying
,
I
am
the
Messiah
,
and
shall
deceive
many
.
But
be
not
you
by
them
mislead
,
nor
by
Persecution
driven
away
from
this
Fundamental
Truth
,
That
I
am
the
Messiah
;
For
many
shall
be
scandalized
,
and
Apostatize
,
but
he
that
endures
to
the
end
,
the
same
shall
be
saved
:
And
this
Gospel
of
the
Kingdom
shall
be
preached
in
all
the
World
:
i
e.
The
good
News
of
me
,
the
Messiah
,
and
my
Kingdom
,
shall
be
spread
through
the
World.
This
was
the
great
and
only
Point
of
Belief
they
were
warned
to
stick
to
;
And
this
is
inculcated
again
,
v.
23-26
.
and
Mark
XIII
.
21-23
.
with
this
Emphatical
Application
to
them
in
both
these
Evangelists
,
Behold
,
I
have
told
you
before-hand
;
remember
ye
are
fore-warned
.
This
was
in
his
Answer
to
the
Apostles
Enquiry
concerning
his
Coming
,
and
the
end
of
the
World
,
v.
3.
For
so
we
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
We
must
understand
the
Disciples
here
to
put
their
Question
,
according
to
the
Notion
and
way
of
speaking
of
the
Iews
.
For
they
had
two
Worlds
,
as
we
translate
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
The
present
World
,
and
the
World
to
come
.
The
Kingdom
of
God
,
as
they
called
it
,
or
the
time
of
the
Messiah
,
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
World
to
come
,
which
they
believed
was
to
put
an
end
to
this
World
:
And
that
then
the
Just
should
be
raised
from
the
Dead
;
to
enjoy
,
in
that
new
World
,
a
Happy
Eternity
,
with
those
of
the
Jewish
Nation
who
should
be
then
living
.
These
two
things
,
viz.
The
visible
and
powerful
appearance
of
his
Kingdom
,
and
the
end
of
the
World
,
being
confounded
in
the
Apostles
Question
,
Our
Saviour
does
not
separate
them
,
nor
distinctly
reply
to
them
apart
;
But
leaving
the
Enquirers
in
the
common
Opinion
,
answers
at
once
concerning
his
coming
to
take
Vengeance
of
the
Iewish
Nation
,
and
put
an
end
to
their
Church
,
Worship
,
and
Common-wealth
;
Which
was
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
they
counted
should
last
till
the
Messiah
came
:
And
so
it
did
,
and
then
had
en
end
put
to
it
.
And
to
this
he
joyns
his
last
coming
to
Judgment
,
in
the
Glory
of
his
Father
,
to
put
a
final
end
to
this
World
,
and
all
the
Dispensation
belonging
to
the
Posterity
of
Adam
upon
Earth
.
This
joyning
them
together
,
made
his
Answer
obscure
,
and
hard
to
be
understood
by
them
then
;
Nor
was
it
safe
for
him
to
speak
plainer
of
his
Kingdom
,
and
the
Destruction
of
Ierusalem
;
unless
he
had
a
mind
to
be
accused
for
having
Designs
against
the
Government
.
For
Iudas
was
amongst
them
:
And
whether
no
other
but
his
Apostles
were
comprehended
under
the
name
of
his
Disciples
,
who
were
with
him
at
this
time
,
one
cannot
determine
.
Our
Saviour
therefore
speaks
of
his
Kingdom
in
no
other
stile
but
that
which
he
had
all
along
hitherto
used
,
viz.
The
Kingdom
of
God
;
Luke
XXI
.
31.
When
you
see
these
things
come
to
pass
,
know
ye
that
the
Kingdom
of
God
is
nigh
at
hand
.
And
continuing
on
his
Discourse
with
them
,
he
has
the
same
Expression
,
Mat.
XXV
.
1.
Then
the
Kingdom
of
Heaven
shall
be
like
unto
ten
Virgins
.
At
the
end
of
the
following
Parable
of
the
Talents
,
he
adds
,
v.
31.
When
the
Son
of
Man
shall
come
in
his
Glory
,
and
all
the
holy
Angels
with
him
,
then
shall
he
sit
upon
the
Throne
of
his
Glory
,
and
before
him
shall
be
gathered
all
the
Nations
.
And
he
shall
set
the
Sheep
on
his
right
hand
,
and
the
Goats
on
his
left
.
Then
shall
the
KING
say
,
&c.
Here
he
describes
to
his
Disciples
the
appearance
of
his
Kingdom
,
wherein
he
will
shew
himself
a
King
in
Glory
upon
his
Throne
;
But
this
in
such
a
way
,
and
so
remote
,
and
so
unintelligible
to
a
Heathen
Magistrate
;
That
if
it
had
been
alledged
against
him
,
it
would
have
seemed
rather
the
Dream
of
a
crazy
Brain
,
than
the
Contrivance
of
an
Ambitious
or
Dangerous
man
designing
against
the
Government
:
The
way
of
expressing
what
he
meant
,
being
in
the
Prophetick
stile
;
which
is
seldom
so
plain
,
as
to
be
understood
,
till
accomplished
.
'T
is
plain
,
that
his
Disciples
themselves
comprehended
not
what
Kingdom
he
here
spoke
of
,
from
their
Question
to
him
after
his
Resurrection
,
Wilt
thou
at
this
time
restore
again
the
Kingdom
to
Israel
?
Having
finished
these
Discourses
,
he
takes
Order
for
the
Passover
,
and
eats
it
with
his
Disciples
;
And
at
Supper
tells
them
,
that
one
of
them
should
betray
him
:
And
adds
,
Iohn
XIII
.
19.
I
tell
it
you
now
,
before
it
come
,
that
when
it
is
come
to
pass
,
you
may
know
that
I
am
.
He
does
not
say
out
the
Messiah
;
Iudas
should
not
have
that
to
say
against
him
if
he
would
;
Though
that
be
the
sense
in
which
he
uses
this
Expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
am
,
more
than
once
.
And
that
this
is
the
meaning
of
it
,
is
clear
from
Mark
XII
.
6.
Luke
XXI
.
8.
In
both
which
Evangelists
the
words
are
,
For
many
shall
come
in
my
Name
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
am
:
The
meaning
whereof
we
shall
find
explained
in
the
parallel
place
of
St.
Matthew
,
Chap.
XXIV
.
5.
For
many
shall
come
in
my
Name
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
am
the
Messiah
.
Here
in
this
place
of
Iohn
XIII
.
Jesus
fore-tells
what
should
happen
to
him
,
viz.
That
he
should
be
betrayed
by
Iudas
;
adding
this
Prediction
to
the
many
other
Particulars
of
his
Death
and
Suffering
,
which
he
had
at
other
times
foretold
to
them
.
And
here
he
tells
them
the
reason
of
these
his
Predictions
,
viz.
That
afterwards
they
might
be
a
confirmation
to
their
Faith.
And
what
was
it
that
he
would
have
them
believe
,
and
be
confirmed
in
the
belief
of
?
Nothing
but
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
was
the
Messiah
.
The
same
reason
he
gives
,
Iohn
XIII
.
28.
You
have
heard
,
how
I
said
unto
you
,
I
go
away
,
and
come
again
unto
you
:
And
now
I
have
told
you
before
it
come
to
pass
,
that
when
it
is
come
to
pass
,
ye
might
believe
.
When
Iudas
had
left
them
,
and
was
gone
out
,
he
talks
a
little
freer
to
them
of
his
Glory
,
and
his
Kingdom
,
than
ever
he
had
done
before
.
For
now
he
speaks
plainly
of
himself
,
and
his
Kingdom
,
Iohn
XIII
.
31.
Therefore
when
he
[
Judas
]
was
gone
out
,
Iesus
said
,
Now
is
the
Son
of
Man
glorified
,
and
God
is
also
glorified
in
him
.
And
if
God
be
glorified
in
him
,
God
▪
shall
also
glorifie
him
in
himself
,
and
shall
straitway
glorifie
him
.
And
Luke
XXII
.
29.
And
I
will
appoint
unto
you
a
Kingdom
,
as
my
Father
hath
appointed
unto
me
;
that
ye
may
eat
and
drink
with
me
at
my
Table
in
my
Kingdom
.
Though
he
has
every
where
all
along
through
his
Ministry
preached
the
Gospel
of
the
Kingdom
;
and
nothing
else
but
that
and
Repentance
,
and
the
Duties
of
a
good
Life
;
Yet
it
has
been
always
the
Kingdom
of
God
,
and
the
Kingdom
of
Heaven
:
And
I
do
not
remember
,
that
any
where
,
till
now
,
he
uses
any
such
expression
,
as
My
Kingdom
.
But
here
now
he
speaks
in
the
first
Person
,
I
will
appoint
you
a
Kingdom
;
And
in
my
Kingdom
:
And
this
we
see
is
only
to
the
Eleven
,
now
Iudas
was
gone
from
them
.
With
these
Eleven
,
whom
he
was
now
just
leaving
,
he
has
a
long
Discourse
to
comfort
them
for
their
loss
of
him
;
And
to
prepare
them
for
the
Persecution
of
the
World
;
And
to
exhort
them
to
keep
his
Commandments
,
and
to
love
one
another
.
And
here
one
may
expect
all
the
Articles
of
Faith
should
be
laid
down
plainly
;
if
any
thing
else
were
required
of
them
to
believe
,
but
what
he
had
taught
them
,
and
they
believed
already
;
viz.
That
he
was
the
Messiah
,
John
XIV
.
1.
Ye
believe
in
God
,
believe
also
in
me
.
v.
29.
I
have
told
you
before
it
come
to
pass
,
that
when
it
is
come
to
pass
,
ye
may
believe
.
It
is
believing
on
him
,
without
any
thing
else
.
Iohn
XVI
.
31.
Iesus
answered
them
,
Do
you
now
believe
?
This
was
in
Answer
to
their
professing
,
v
30.
Now
are
we
sure
that
thou
knowest
all
things
,
and
needest
not
that
any
man
should
ask
thee
:
By
this
we
believe
that
thou
comest
forth
from
God.
John
XVII
.
20.
Neither
pray
I
for
these
alone
,
but
for
them
also
which
shall
believe
on
me
through
their
word
.
All
that
is
spoke
of
Believing
,
in
this
his
last
Sermon
to
them
,
is
only
Believing
on
him
,
or
believing
that
He
came
from
God
;
Which
was
no
other
than
believing
him
to
be
the
Messiah
.
Indeed
,
Iohn
XIV
.
9.
Our
Saviour
tells
Philip
,
He
that
hath
seen
me
,
hath
seen
the
Father
.
And
adds
,
v.
10.
Believest
thou
not
that
I
am
in
the
Father
,
and
the
Father
in
me
?
The
words
that
I
speak
unto
you
,
I
speak
not
of
my self
:
But
the
Father
that
dwelleth
in
me
,
he
doth
the
works
.
Which
being
in
Answer
to
Philip's
words
,
v.
9.
Shew
us
the
Father
,
seem
to
import
thus
much
:
No
man
hath
seen
God
at
any
time
,
he
is
known
only
by
his
Works
.
And
that
he
is
my
Father
,
and
I
the
Son
of
God
,
i.
e.
the
Messiah
,
you
may
know
by
the
Works
I
have
done
;
Which
it
is
impossible
I
could
do
of
my self
,
but
by
the
Union
I
have
with
God
my
Father
.
For
that
by
being
in
God
,
and
God
in
him
,
he
signifies
such
an
Union
with
God
,
that
God
operates
in
and
by
him
,
appears
not
only
by
the
words
above-cited
out
of
v.
10.
(
which
can
scarce
otherwise
be
made
coherent
sense
)
but
also
from
the
same
Phrase
used
again
by
our
Saviour
presently
after
,
v.
20.
At
that
day
,
viz.
after
his
Resurrection
,
when
they
should
see
him
again
,
ye
shall
know
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
;
i.
e.
By
the
works
I
shall
enable
you
to
do
,
through
a
Power
I
have
received
from
the
Father
:
Which
whoever
sees
me
do
,
must
acknowledge
the
Father
to
be
in
me
;
And
whoever
sees
you
do
,
must
acknowledge
me
to
be
in
you
.
And
therefore
he
says
,
v.
12.
Verily
,
verily
I
say
unto
you
,
He
that
believeth
on
me
,
the
works
that
I
do
shall
he
also
do
,
because
I
go
unto
my
Father
.
Though
I
go
away
,
yet
I
shall
be
in
you
,
who
believe
in
me
;
And
ye
shall
be
enabled
to
do
Miracles
also
for
the
carrying
on
of
my
Kingdom
,
as
I
have
done
;
That
it
may
be
manifested
to
others
that
you
are
sent
by
me
,
as
I
have
evidenced
to
you
that
I
am
sent
by
the
Father
.
And
hence
it
is
that
he
says
,
in
the
immediately
preceding
v.
11.
Believe
me
that
I
am
in
the
Father
,
and
the
Father
in
me
;
If
not
,
believe
me
for
the
sake
of
the
works
themselves
.
Let
the
Works
that
I
have
done
convince
you
that
I
am
sent
by
the
Father
;
That
he
is
with
me
,
and
that
I
do
nothing
but
by
his
Will
,
and
by
vertue
of
the
Union
I
have
with
him
;
And
that
consequently
I
am
the
Messiah
,
who
am
anointed
,
sanctified
,
and
separate
by
the
Father
to
the
Work
for
which
he
hath
sent
me
.
To
confirm
them
in
this
Faith
,
and
to
enable
them
to
do
such
Works
as
he
had
done
,
he
promises
them
the
Holy
Ghost
,
Iohn
XIV
.
25
,
26.
These
things
I
have
said
unto
you
,
being
yet
present
with
you
.
But
when
I
am
gone
,
the
Holy
Ghost
,
the
Paraclet
(
which
may
signifie
Monitor
as
well
as
Comfortor
,
or
Advocate
)
which
the
Father
shall
send
you
in
my
Name
,
he
shall
shew
you
all
things
,
and
bring
to
your
remembrance
all
things
which
I
have
said
.
So
that
considering
all
that
I
have
said
,
and
laying
it
together
,
and
comparing
it
with
what
you
shall
see
come
to
pass
,
you
may
be
more
abundantly
assured
that
I
am
the
Messiah
,
and
fully
comprehend
that
I
have
done
and
suffered
all
things
foretold
of
the
Messiah
;
and
that
were
to
be
accomplished
and
fulfilled
by
him
,
according
to
the
Scriptures
.
But
be
not
filled
with
grief
that
I
leave
you
;
Iohn
XVI
.
7.
It
is
expedient
for
you
that
I
go
away
:
For
if
I
go
not
away
,
the
Paraclet
will
not
come
unto
you
.
One
Reason
why
,
if
he
went
not
away
,
the
Holy
Ghost
could
not
come
,
we
may
gather
from
what
has
been
observed
concerning
the
Prudent
and
wary
carriage
of
our
Saviour
all
through
his
Ministry
,
that
he
might
not
incur
Death
with
the
least
suspicion
of
a
Malefactor
:
And
therefore
though
his
Disciples
believed
him
to
be
the
Messiah
,
yet
they
neither
understood
it
so
well
,
nor
were
so
well
confirmed
in
the
belief
of
it
,
as
after
that
he
being
crucified
and
risen
again
,
they
had
received
the
Holy
Ghost
;
And
with
the
Gifts
of
the
Holy
Spirit
,
a
fuller
and
clearer
Evidence
and
Knowledge
that
he
was
the
Messiah
;
And
were
enlightned
to
see
how
his
Kingdom
was
such
as
the
Scriptures
foretold
,
though
not
such
as
they
,
till
then
,
had
expected
.
And
now
this
Knowledge
and
Assurance
received
from
the
Holy
Ghost
,
was
of
use
to
them
after
his
Resurrection
;
when
they
could
then
boldly
go
about
,
and
openly
Preach
,
as
they
did
,
that
Iesus
was
the
Messiah
;
confirming
that
Doctrine
by
the
Miracles
which
the
Holy
Ghost
impowered
them
to
do
.
But
till
he
was
dead
and
gone
,
they
could
not
do
this
.
Their
going
about
openly
Preaching
,
as
they
did
after
his
Resurrection
,
that
Iesus
was
the
Messiah
;
and
doing
Miracles
every
where
to
make
it
good
,
would
not
have
consisted
with
that
Character
of
Humility
,
Peace
,
and
Innocence
,
which
the
Messiah
was
to
sustain
;
if
they
had
done
it
before
his
Crucifixion
.
For
this
would
have
drawn
upon
him
the
Condemnation
of
a
Malefactor
,
either
as
a
stirrer
of
Sedition
against
the
Publick
Peace
;
or
as
a
Pretender
to
the
Kingdom
of
Israel
.
And
hence
we
see
,
that
they
who
before
his
Death
preached
only
the
Gospel
of
the
Kingdom
;
that
the
Kingdom
of
God
was
at
hand
;
As
soon
as
they
had
received
the
Holy
Ghost
after
his
Resurrection
,
changed
their
stile
,
and
every
where
in
express
words
declare
that
Iesus
is
the
Messiah
,
that
King
which
was
to
come
.
This
,
the
following
words
here
in
St.
Iohn
XVI
.
8-14
.
confirm
;
Where
he
goes
on
to
tell
them
;
And
when
he
is
come
,
he
will
convince
the
World
of
Sin
:
Because
they
believed
not
on
me
.
Your
Preaching
then
,
accompanied
with
Miracles
,
by
the
assistance
of
the
Holy
Ghost
,
shall
be
a
Conviction
to
the
World
that
the
Iews
sinned
in
not
believing
me
to
be
the
Messiah
.
Of
Righteousness
,
or
Justice
:
Because
I
go
to
my
Father
,
and
ye
see
me
no
more
.
By
the
same
Preaching
and
Miracles
you
shall
confirm
the
Doctrine
of
my
Ascension
;
and
thereby
convince
the
World
that
I
was
that
Iust
One
,
who
am
therefore
ascended
to
the
Father
into
Heaven
,
where
no
unjust
Person
shall
enter
.
Of
Iudgment
:
Because
the
Prince
of
this
World
is
judged
.
And
by
the
same
assistance
of
the
Holy
Ghost
ye
shall
convince
the
World
that
the
Devil
is
judged
or
condemned
,
by
your
casting
of
him
out
,
and
destroying
his
Kingdom
,
and
his
Worship
where
ever
you
Preach
.
Our
Saviour
adds
,
I
have
yet
many
things
to
say
unto
you
,
but
you
cannot
bear
them
now
.
They
were
yet
so
full
of
a
Temporal
Kingdom
,
that
they
could
not
bear
the
discovery
of
what
a
kind
of
Kingdom
his
was
,
nor
what
a
King
he
was
to
be
;
And
therefore
he
leaves
them
to
the
coming
of
the
Holy
Ghost
,
for
a
farther
and
fuller
discovery
of
himself
,
and
the
Kingdom
of
the
Messiah
;
For
fear
they
should
be
scandalized
in
him
,
and
give
up
the
hopes
they
had
now
in
him
,
and
forsake
him
.
This
he
tells
them
,
v.
1.
of
this
XVI
.
Chapter
:
These
things
I
have
said
unto
you
,
that
you
may
not
be
scandalized
.
The
last
thing
he
had
told
them
before
his
saying
this
to
them
,
we
find
in
the
last
Verses
of
the
precedent
Chapter
:
When
the
Paraclet
is
come
,
the
Spirit
of
Truth
,
he
shall
witness
concerning
me
.
He
shall
shew
you
who
I
am
,
and
witness
it
to
the
World
;
And
then
Ye
also
shall
bear
witness
,
because
ye
have
been
with
me
from
the
beginning
.
He
shall
call
to
your
mind
what
I
have
said
and
done
,
that
ye
may
understand
it
,
and
know
,
and
bear
Witness
concerning
me
.
And
again
here
,
Iohn
XVI
.
after
he
had
told
them
,
they
could
not
bear
what
he
had
more
to
say
,
he
adds
;
v.
13.
Howbeit
,
when
the
Spirit
of
Truth
is
come
,
he
will
guide
you
into
all
Truth
;
and
he
will
shew
you
things
to
come
:
He
shall
glorifie
me
.
By
the
Spirit
,
when
he
comes
,
ye
shall
be
fully
instructed
concerning
me
;
And
though
you
cannot
yet
,
from
what
I
have
said
to
you
,
clearly
comprehend
my
Kingdom
and
Glory
;
yet
he
shall
make
it
known
to
you
wherein
it
consists
:
And
though
I
am
now
in
a
mean
state
,
and
ready
to
be
given
up
to
Contempt
,
Torment
,
and
Death
;
So
that
ye
know
not
what
to
think
of
it
;
Yet
the
Spirit
,
when
he
comes
,
shall
glorifie
me
,
and
fully
satisfie
you
of
my
Power
and
Kingdom
;
And
that
I
sit
on
the
right
hand
of
God
,
to
order
all
things
for
the
good
and
increase
of
it
,
till
I
come
again
at
the
last
day
in
fulness
of
Glory
.
Accordingly
,
the
Apostles
had
a
full
and
clear
sight
and
perswasion
of
this
,
after
they
had
received
the
Holy
Ghost
;
And
they
preached
it
every
where
boldly
and
openly
,
without
the
least
remainder
of
doubt
or
uncertainty
.
But
that
they
understood
him
not
,
yet
even
so
far
as
his
Death
and
Resurrection
,
is
evident
from
v.
17
,
18.
Then
said
some
of
the
Disciples
among
themselves
,
What
is
this
that
he
saith
unto
us
;
A
little
while
,
and
ye
shall
not
see
me
;
And
again
,
a
little
while
,
and
ye
shall
see
me
;
and
because
I
go
to
the
Father
?
They
said
therefore
,
what
is
this
that
he
saith
,
a
little
while
?
We
know
not
what
he
saith
.
Upon
which
he
goes
on
to
Discourse
to
them
of
his
Death
and
Resurrection
,
and
of
the
Power
they
should
have
of
doing
Miracles
;
But
all
this
he
declares
to
them
in
a
Mystical
and
involved
way
of
speaking
;
as
he
tells
them
himself
,
v.
25.
These
things
have
I
spoken
to
you
in
Proverbs
;
i.
e.
In
General
,
Obscure
,
Aenigmatical
,
or
Figurative
terms
.
(
All
which
,
as
well
as
Allusive
Apologues
,
the
Jews
called
Proverbs
or
Parables
)
Hitherto
my
declaring
of
my self
to
you
hath
been
obscure
,
and
with
reserve
;
And
I
have
not
spoken
of
my self
to
you
in
plain
and
direct
words
,
because
ye
could
not
bear
it
.
A
Messiah
,
and
not
a
King
,
you
could
not
understand
;
And
a
King
living
in
Poverty
and
Persecution
,
and
dying
the
Death
of
a
Slave
and
Malefactor
upon
a
Cross
,
you
could
not
put
together
.
And
had
I
told
you
in
plain
words
that
I
was
the
Messiah
,
and
given
you
a
direct
Commission
to
Preach
to
others
that
I
professedly
owned
my self
to
be
the
Messiah
,
you
and
they
would
have
been
ready
to
have
made
a
Commotion
,
to
have
set
me
upon
the
Throne
of
my
Father
David
,
and
to
fight
for
me
,
that
your
Messiah
,
your
King
,
in
whom
are
your
hopes
of
a
Kingdom
,
should
not
be
delivered
up
into
the
hands
of
his
Enemies
,
to
be
put
to
Death
;
And
of
this
,
Peter
will
instantly
give
you
an
Example
.
But
the
time
cometh
when
I
shall
no
more
speak
unto
you
in
Parables
;
but
I
shall
shew
unto
you
plainly
of
the
Father
.
My
Death
and
Resurrection
,
and
the
coming
of
the
Holy
Ghost
,
will
speedily
enlighten
you
,
and
then
I
shall
make
you
know
the
Will
and
Design
of
the
Father
;
What
a
Kingdom
I
am
to
have
,
and
by
what
means
,
and
to
what
end
,
v.
27.
And
this
the
Father
himself
will
shew
unto
you
;
For
he
loveth
you
,
because
ye
have
loved
me
,
and
have
believed
that
I
came
out
from
the
Father
;
Because
ye
have
believed
that
I
am
the
Son
of
God
,
the
Messiah
;
That
he
hath
anointed
and
sent
me
;
Though
it
hath
not
been
yet
fully
discovered
to
you
,
what
kind
of
Kingdom
it
shall
be
,
nor
by
what
means
brought
about
.
And
then
our
Saviour
,
without
being
asked
,
explaining
to
them
what
he
had
said
;
And
making
them
understand
better
,
what
before
they
stuck
at
,
and
complained
secretly
among
themselves
that
they
understood
not
;
They
thereupon
declare
,
v.
30.
Now
are
we
sure
that
thou
knowest
all
things
,
and
needest
not
that
any
man
should
ask
thee
.
'T
is
plain
thou
knowest
mens
Thoughts
and
Doubts
before
they
ask
.
By
this
we
believe
that
thou
comest
forth
from
God.
Iesus
answered
,
Do
ye
now
believe
?
Notwithstanding
that
you
now
believe
that
I
came
from
God
,
and
am
the
Messiah
,
sent
by
him
;
Behold
,
the
hour
cometh
,
yea
,
is
now
come
,
that
ye
shall
be
scattered
;
And
as
it
is
,
Mat.
XXVI
.
31.
and
shall
all
be
scandalized
in
me
.
What
it
is
to
be
scandalized
in
him
,
we
may
see
by
what
followed
hereupon
,
if
that
which
he
says
to
St.
Peter
,
Mark
XIV
.
did
not
sufficiently
explain
it
.
This
I
have
been
the
more
particular
in
;
That
it
may
be
seen
,
that
in
this
last
Discourse
to
his
Disciples
(
where
he
opened
himself
more
than
he
had
hitherto
done
;
and
where
,
if
any
thing
more
was
required
to
make
them
Believers
,
than
what
they
already
believed
,
we
might
have
expected
they
should
have
heard
of
it
;
)
there
were
no
new
Articles
proposed
to
them
,
but
what
they
believed
before
,
viz.
That
he
was
the
Messiah
,
the
Son
of
God
,
sent
from
the
Father
;
Though
of
his
manner
of
proceeding
,
and
his
sudden
leaving
the
World
,
and
some
few
particulars
,
he
made
them
understand
something
more
than
they
did
before
.
But
as
to
the
main
design
of
the
Gospel
,
viz.
That
he
had
a
Kingdom
,
that
he
should
be
put
to
Death
,
and
rise
again
,
and
ascend
into
Heaven
to
his
Father
,
and
come
again
in
Glory
to
Judge
the
World
;
This
he
had
told
them
:
And
so
had
acquainted
them
with
the
Great
Council
of
God
,
in
sending
him
the
Messiah
,
and
omitted
nothing
that
was
necessary
to
be
known
or
believed
in
it
.
And
so
he
tells
them
himself
,
Iohn
XV.
15.
Henceforth
I
call
ye
not
Servants
;
for
the
Servant
knoweth
not
what
his
Lord
does
:
But
I
have
called
ye
Friends
;
for
ALL
THINGS
I
have
heard
of
my
Father
,
I
have
made
known
unto
you
;
though
perhaps
ye
do
not
so
fully
comprehend
them
,
as
you
will
shortly
,
when
I
am
risen
and
ascended
.
To
conclude
all
,
in
his
Prayer
,
which
shuts
up
this
Discourse
,
he
tells
the
Father
what
he
had
made
known
to
his
Apostles
;
The
Result
whereof
we
have
Iohn
XVII
.
8.
I
have
given
unto
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
,
and
THEY
HAVE
BELIEVED
THAT
THOV
DIDST
SEND
ME
:
Which
is
in
effect
,
that
he
was
the
Messiah
promised
and
sent
by
God.
And
then
he
Prays
for
them
,
and
adds
,
v.
20
,
21.
Neither
pray
I
for
these
alone
,
but
for
them
also
who
shall
believe
on
me
through
their
word
.
What
that
Word
was
,
through
which
others
should
believe
in
him
,
we
have
seen
in
the
Preaching
of
the
Apostles
all
through
the
History
of
the
Acts
,
viz.
This
one
great
Point
,
that
Jesus
was
the
Messiah
.
The
Apostles
,
he
says
,
v.
25.
know
that
thou
hast
sent
me
;
i.
e.
are
assured
that
I
am
the
Messiah
.
And
in
v.
21.
&
23.
he
Prays
,
That
the
World
may
believe
(
which
v.
23.
is
called
knowing
)
that
thou
hast
sent
me
.
So
that
what
Christ
would
have
believed
by
his
Disciples
,
we
may
see
by
this
his
last
Prayer
for
them
,
when
he
was
leaving
the
World
,
as
well
as
by
what
he
Preached
whilst
he
was
in
it
.
And
as
a
Testimony
of
this
,
one
of
his
last
Actions
,
even
when
he
was
upon
the
Cross
,
was
to
confirm
this
Doctrine
;
by
giving
Salvation
to
one
of
the
Thieves
that
was
crucified
with
him
,
upon
his
Declaration
that
he
believed
him
to
be
the
Messiah
;
For
so
much
the
words
of
his
Request
imported
,
when
he
said
,
Remember
me
,
Lord
,
when
thou
comest
into
thy
Kingdom
,
Luke
XXIII
.
42.
To
which
Jesus
replied
,
v.
43.
Verily
I
say
unto
thee
,
to
day
shalt
thou
be
with
me
in
Paridise
.
An
Expression
very
remarkable
:
For
as
Adam
,
by
sin
,
left
Paradise
;
i.
e.
a
state
of
Happy
Immortality
;
Here
the
believing
Thief
,
through
his
Faith
in
Iesus
the
Messiah
,
is
promised
to
be
put
in
Paradise
,
and
so
re-instated
in
an
Happy
Immortality
.
Thus
our
Saviour
ended
his
Life
.
And
what
he
did
after
his
Resurrection
,
St.
Luke
tells
us
,
Acts
I.
3.
That
he
shewed
himself
to
the
Apostles
forty
days
,
speaking
things
concerning
the
Kingdom
of
God.
This
was
what
our
Saviour
preached
in
the
whole
Course
of
his
Ministry
,
before
his
Passion
:
And
no
other
Mysteries
of
Faith
does
he
now
discover
to
them
after
his
Resurrection
.
All
he
says
,
is
concerning
the
Kingdom
of
God
;
And
what
it
was
he
said
concerning
that
,
we
shall
see
presently
out
of
the
other
Evangelists
;
having
first
only
taken
notice
,
that
when
now
they
asked
him
,
v.
6.
Lord
,
wilt
thou
at
this
time
restore
again
the
Kingdom
to
Israel
?
He
said
,
unto
them
,
v.
7.
It
is
not
for
you
to
know
the
Times
,
and
the
Seasons
,
which
the
Father
hath
put
in
his
own
power
:
But
ye
shall
receive
Power
after
that
the
Holy
Ghost
is
come
upon
you
;
And
ye
shall
be
witnesses
unto
me
unto
the
utmost
parts
of
the
Earth
.
Their
great
business
was
to
be
Witnesses
to
Iesus
,
of
his
Life
,
Death
,
Resurrection
,
and
Ascension
;
which
put
together
,
were
undeniable
Proofs
of
his
being
the
Messiah
:
Which
was
what
they
were
to
Preach
,
and
what
he
said
to
them
concerning
the
Kingdom
of
God
;
As
will
appear
by
what
is
recorded
of
it
in
the
other
Evangelists
.
The
day
of
his
Resurrection
,
appearing
to
the
two
going
to
Emmaus
,
Luke
XXIV
.
They
declare
,
v.
21.
what
his
Disciples
Faith
in
him
was
:
But
we
trusted
that
it
had
been
He
which
should
have
redeemed
Israel
;
i.e.
We
believed
that
he
was
the
Messiah
▪
come
to
deliver
the
Nation
of
the
Iews
.
Upon
this
Iesus
tells
them
,
they
ought
to
believe
him
to
the
Messiah
,
notwithstanding
what
had
happened
;
Nay
,
they
ought
by
his
Suffering
and
Death
to
be
confirmed
in
that
Faith
,
that
he
was
the
Messiah
.
And
v.
26
,
27.
Beginning
at
Moses
and
all
the
Prophets
,
he
expounded
unto
them
in
all
the
Scriptures
,
the
things
concerning
himself
;
How
that
the
Messiah
ought
to
have
suffered
these
things
,
and
to
have
entred
into
his
Glory
.
Now
he
applies
the
Prophesies
of
the
Messiah
to
himself
,
which
we
read
not
that
he
did
ever
do
before
his
Passion
.
And
afterwards
appearing
to
the
Eleven
,
Luke
XXIV
.
36.
He
said
unto
them
,
v.
44-47
.
These
words
which
I
spoke
unto
you
while
I
was
yet
with
you
,
that
all
things
must
be
fulfilled
which
are
written
in
the
Law
of
Moses
,
and
in
the
Prophets
,
and
in
the
Psalms
concerning
me
.
Then
opened
he
their
Vnderstandings
,
that
they
might
understand
the
Scripture
,
and
said
unto
them
;
Thus
it
is
written
,
and
thus
it
behoved
the
Messiah
to
suffer
,
and
to
rise
from
the
dead
the
third
day
;
And
that
Repentance
,
and
Remission
of
Sins
should
be
preached
in
his
Name
among
all
Nations
,
beginning
at
Ierusalem
.
Here
we
see
what
it
was
he
had
preached
to
them
,
though
not
in
so
plain
open
words
,
before
his
Crucifixion
;
And
what
it
is
he
now
makes
them
understand
;
And
what
it
was
that
was
to
be
preached
to
all
Nations
,
viz.
That
he
was
the
Messiah
,
that
had
suffered
,
and
rose
from
the
Dead
the
third
day
,
and
fulfilled
all
things
that
was
written
in
the
Old
Testament
concerning
the
Messiah
;
And
that
those
who
believed
this
,
and
repented
,
should
receive
Remission
of
their
Sins
through
this
Faith
in
him
.
Or
,
as
St.
Mark
has
it
,
Chap.
XVI
.
15.
Go
into
all
the
World
,
and
Preach
the
Gospel
to
every
Creature
;
He
that
believeth
,
and
is
baptized
,
shall
be
saved
;
But
he
that
believeth
not
,
shall
be
damned
,
v.
20.
What
the
Gospel
,
or
Good
News
was
,
we
have
shewed
already
,
viz.
The
happy
Tidings
of
the
Messiah
being
come
.
v.
20.
And
they
went
forth
and
preached
every
where
,
the
Lord
working
with
them
,
and
confirming
the
Word
with
signs
following
.
What
the
Word
was
which
they
preached
,
and
the
Lord
confirmed
with
Miracles
,
we
have
seen
already
out
of
the
History
of
their
Acts
;
Having
given
an
Account
of
their
Preaching
every
where
,
as
it
is
recorded
in
the
Acts
,
except
some
few
places
,
where
the
Kingdom
of
the
Messiah
is
mentioned
under
the
name
of
the
Kingdom
of
God
;
Which
I
forbore
to
set
down
,
till
I
had
made
it
plain
out
of
the
Evangelists
,
that
That
was
no
other
but
the
Kingdom
of
the
Messiah
.
It
may
be
seasonable
therefore
now
,
to
add
to
those
Sermons
we
have
formerly
seen
of
St.
Paul
(
wherein
he
preached
no
other
Article
of
Faith
,
but
that
Iesus
was
the
Messiah
,
the
King
,
who
being
risen
from
the
Dead
,
now
Reigneth
,
and
shall
more
publickly
manifest
his
Kingdom
,
in
judging
the
World
at
the
last
day
)
what
farther
is
left
upon
Record
of
his
Preaching
.
Acts
XIX
.
8.
At
Ephesus
,
Paul
went
into
the
Synagogues
,
and
spake
boldly
for
the
space
of
three
months
;
disputing
and
perswading
concerning
the
Kingdom
of
God.
And
Acts
XX.
25.
At
Miletus
he
thus
takes
leave
of
the
Elders
of
Ephesus
:
And
now
behold
,
I
know
that
ye
all
among
whom
I
have
gone
Preaching
the
Kingdom
of
God
,
shall
see
my
face
no
more
.
What
this
Preaching
the
Kingdom
of
God
was
,
he
tells
you
,
v.
20
,
21.
I
have
kept
nothing
back
from
you
,
which
was
profitable
unto
you
,
but
have
shewed
you
,
and
have
taught
you
publickly
,
and
from
House
to
House
;
Testifying
both
to
the
Iews
,
and
to
the
Greeks
,
Repentance
towards
God
,
and
Faith
towards
our
Lord
Iesus
Christ.
And
so
again
,
Acts
XXVIII
.
23
,
24.
When
they
[
the
Jews
at
Rome
]
had
appointed
him
[
Paul
]
a
day
,
there
came
many
to
him
into
his
Lodging
;
To
whom
he
expounded
and
testified
the
Kingdom
of
God
;
perswading
them
concerning
Iesus
,
both
out
of
the
Law
of
Moses
,
and
out
of
the
Prophets
,
from
Morning
to
Evening
.
And
some
believed
the
things
which
were
spoken
,
and
some
believed
not
.
And
the
History
of
the
Acts
is
concluded
with
this
Account
of
St.
Paul's
Preaching
:
And
Paul
dwelt
two
whole
years
in
his
own
hired
House
,
and
received
all
that
came
in
unto
him
,
Preaching
the
Kingdom
of
God
,
and
teaching
those
things
which
concern
the
Lord
Iesus
the
Messiah
.
We
may
therefore
here
apply
the
same
Conclusion
,
to
the
History
of
our
Saviour
,
writ
by
the
Evangelists
;
And
to
the
History
of
the
Apostles
,
writ
in
the
Acts
;
which
St.
Iohn
does
to
his
own
Gospel
,
Chap.
XX.
30
,
31.
Many
other
signs
did
Iesus
before
his
Disciples
;
And
in
many
other
places
the
Apostles
preached
the
same
Doctrine
,
which
are
not
written
in
these
Books
;
But
these
are
written
,
that
you
may
believe
that
Iesus
is
the
Messiah
,
the
Son
of
God
;
and
that
believing
,
you
may
have
life
in
his
Name
.
What
St.
Iohn
thought
necessary
and
sufficient
to
be
believed
,
for
the
attaining
Eternal
Life
,
he
here
tells
us
.
And
this
,
not
in
the
first
dawning
of
the
Gospel
;
when
,
perhaps
,
some
will
be
apt
to
think
less
was
required
to
be
believed
,
than
after
the
Doctrine
of
Faith
,
and
Mystery
of
Salvation
,
was
more
fully
explained
,
in
the
Epistles
writ
by
the
Apostles
.
For
it
is
to
be
remembred
,
that
St.
Iohn
says
this
not
as
soon
as
Christ
was
ascended
;
For
these
words
,
with
the
rest
of
St.
Iohn's
Gospel
,
were
not
written
till
many
Years
after
not
only
the
other
Gospels
,
and
St.
Luke's
History
of
the
Acts
;
but
in
all
appearance
,
after
all
the
Epistles
writ
by
the
other
Apostles
.
So
that
above
Threescore
Years
after
our
Saviour's
Passion
;
(
for
so
long
after
,
both
Epiphanius
and
St.
Ierome
assure
us
this
Gospel
was
written
)
St.
Iohn
knew
nothing
else
required
to
be
believed
for
the
attaining
of
Life
,
but
that
Iesus
is
the
Messiah
,
the
Son
of
God.
To
this
,
't
is
likely
,
it
will
be
objected
by
some
,
that
to
believe
only
that
Iesus
of
Nazareth
is
the
Messiah
,
is
but
an
Historical
,
and
not
a
Justifying
or
Saving
Faith.
To
which
I
Answer
;
That
I
allow
to
the
makers
of
Systems
and
their
followers
,
to
invent
and
use
what
distinctions
they
please
;
and
to
call
things
by
what
names
they
think
fit
.
But
I
cannot
allow
to
them
,
or
to
any
man
,
an
Authority
to
make
a
Religion
for
me
,
or
to
alter
that
which
God
hath
revealed
.
And
if
they
please
to
call
the
believing
that
which
our
Saviour
and
his
Apostles
preached
and
proposed
alone
to
be
believed
,
an
Historical
Faith
;
they
have
their
liberty
.
But
they
must
have
a
care
how
they
deny
it
to
be
a
Justifying
or
Saving
Faith
,
when
our
Saviour
and
his
Apostles
have
declared
it
so
to
be
,
and
taught
no
other
which
men
should
receive
,
and
whereby
they
should
be
made
Believers
unto
Eternal
Life
;
Unless
they
can
so
far
make
bold
with
our
Saviour
,
for
the
sake
of
their
beloved
Systems
,
as
to
say
,
that
he
forgot
what
he
came
into
the
World
for
;
And
that
he
and
his
Apostles
did
not
Instruct
People
right
in
the
way
and
Mysteries
of
Salvation
.
For
that
this
is
the
sole
Doctrine
pressed
and
required
to
be
believed
in
the
whole
tenour
of
our
Saviour's
and
his
Apostles
Preaching
,
we
have
shewed
through
the
whole
History
of
the
Evangelists
and
the
Acts.
And
I
challenge
them
to
shew
that
there
was
any
other
Doctrine
,
upon
their
assent
to
which
,
or
disbelief
of
it
,
men
were
pronounced
Believers
,
or
Unbelievers
;
And
accordingly
received
into
the
Church
of
Christ
,
as
Members
of
his
Body
,
as
far
as
meer
believing
could
make
them
so
,
or
else
kept
out
of
it
.
This
was
the
only
Gospel-Article
of
Faith
which
was
preached
to
them
.
And
if
nothing
else
was
preached
every
where
,
the
Apostles
Argument
will
hold
against
any
other
Articles
of
Faith
to
be
be
believed
under
the
Gospel
;
Rom.
X.
14.
How
shall
they
believe
that
whereof
they
have
not
heard
?
For
to
Preach
any
other
Doctrines
necessary
to
be
believed
,
we
do
not
find
that
any
body
was
sent
.
Perhaps
it
will
farther
be
urged
,
That
this
is
not
a
Saving
Faith
;
Because
such
a
Faith
as
this
the
Devils
may
have
,
and
't
was
plain
they
had
;
For
they
believed
and
declared
Iesus
to
be
the
Messiah
.
And
St.
Iames
,
Chap.
II.
19.
tells
us
,
The
Devils
believe
,
and
tremble
;
And
yet
they
shall
not
be
saved
.
To
which
I
answer
,
1.
That
they
could
not
be
saved
by
any
Faith
,
to
whom
it
was
not
proposed
as
a
means
of
Salvation
,
nor
ever
promised
to
be
counted
for
Righteousness
.
This
was
an
Act
of
Grace
,
shewn
only
to
Mankind
.
God
dealt
so
favourably
with
the
Posterity
of
Adam
,
that
if
they
would
believe
Iesus
to
be
the
Messiah
,
the
promised
King
and
Saviour
;
And
perform
what
other
Conditions
were
required
of
them
by
the
Covenant
of
Grace
;
God
would
Justifie
them
,
because
of
this
Belief
.
He
would
account
this
Faith
to
them
for
Righteousness
,
and
look
on
it
as
making
up
the
defects
of
their
Obedience
;
Which
being
thus
supplied
by
what
was
taken
instead
of
it
,
they
were
looked
on
as
Just
or
Righteous
,
and
so
inherited
Eternal
Life
.
But
this
Favour
shewn
to
Mankind
,
was
never
offered
to
the
fallen
Angels
.
They
had
no
such
Proposals
made
to
them
:
And
therefore
whatever
of
this
kind
was
proposed
to
men
,
it
availed
them
not
,
whatever
they
performed
of
it
.
This
Covenant
of
Grace
was
never
offered
to
them
.
2.
I
Answer
;
That
though
the
Devils
believed
,
yet
they
could
not
be
saved
by
the
Covenant
of
Grace
;
Because
they
performed
not
the
other
Condition
required
in
it
,
altogether
as
necessary
to
be
performed
as
this
of
Believing
,
and
that
is
Repentance
.
Repentance
is
as
absolute
a
Condition
of
the
Covenant
of
Grace
,
as
Faith
;
and
as
necessary
to
be
performed
as
that
.
Iohn
the
Baptist
,
who
was
to
prepare
the
way
for
the
Messiah
,
Preached
the
Baptism
of
Repentance
for
the
remission
of
sins
,
Mark
1.
4.
As
Iohn
began
his
Preaching
with
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
,
Mat.
III.
2.
So
did
our
Saviour
begin
his
,
Mat.
IV.
17.
From
that
time
began
Iesus
to
Preach
,
and
to
say
,
Repent
,
for
the
Kingdom
of
Heaven
is
at
hand
.
Or
,
as
St.
Mark
has
it
in
that
parallel
place
,
Mark
I.
14
,
15.
Now
after
that
John
was
put
in
Prison
,
Iesus
came
into
Galilee
,
Preaching
the
Gospel
of
the
Kingdom
of
God
,
and
saying
;
The
time
is
fulfilled
,
and
the
Kingdom
of
God
is
at
hand
:
Repent
ye
,
and
believe
the
Gospel
.
This
was
not
only
the
beginning
of
his
Preaching
,
but
the
sum
of
all
that
he
did
Preach
;
viz.
That
men
should
Repent
,
and
believe
the
good
Tidings
which
he
brought
them
;
That
the
time
was
fulfilled
for
the
coming
of
the
Messiah
.
And
this
was
what
his
Apostles
preached
,
when
he
sent
them
out
,
Mark
VI.
12.
And
they
going
out
,
preached
that
men
should
Repent
.
Believing
Jesus
to
be
the
Messiah
,
and
Repenting
,
were
so
Necessary
and
Fundamental
parts
of
the
Covenant
of
Grace
,
that
one
of
them
alone
is
often
put
for
both
.
For
here
St.
Mark
mentions
nothing
but
their
Preaching
Repentance
;
as
St.
Luke
,
in
the
parallel
place
,
Chap.
IX
.
6.
mentions
nothing
but
their
Evangelizing
,
or
Preaching
the
Good
News
of
the
Kingdom
of
the
Messiah
:
And
St.
Paul
often
in
his
Epistles
puts
Faith
for
the
whole
Duty
of
a
Christian.
But
yet
the
tenour
of
the
Gospel
is
what
Christ
declares
,
Luke
XII
.
3.
5.
Vnless
ye
repent
,
ye
shall
all
likewise
perish
.
And
in
the
Parable
of
the
Rich
Man
in
Hell
,
delivered
by
our
Saviour
,
Luke
XVI
.
Repentance
alone
is
the
means
proposed
of
avoiding
that
place
of
Torment
,
v.
30
,
31.
And
what
the
tenor
of
the
Doctrine
,
which
should
be
preached
to
the
World
,
should
be
,
He
tells
his
Apostles
after
his
Resurrection
,
Luke
XXIV
.
27.
viz.
That
Repentance
and
Remission
of
Sins
should
be
preached
in
his
Name
,
who
was
the
Messiah
.
And
accordingly
,
believing
Iesus
to
be
the
Messiah
,
and
Repenting
,
was
what
the
Apostles
preached
.
So
Peter
began
,
Acts
II.
38.
Repent
,
and
be
baptized
.
These
two
things
were
required
for
the
Remission
of
Sins
,
viz.
Entring
themselves
in
the
Kingdom
of
God
;
And
owning
and
professing
themselves
the
Subjects
of
Iesus
,
whom
they
believed
to
be
the
Messiah
,
and
received
for
their
Lord
and
King
;
For
that
was
to
be
baptized
in
his
Name
:
Baptism
being
an
initiating
Ceremony
known
to
the
Iews
,
whereby
those
,
who
leaving
Heathenism
,
and
professing
a
submission
to
the
Law
of
Moses
,
were
received
into
the
Common-wealth
of
Israel
.
And
so
it
was
made
use
of
by
our
Saviour
,
to
be
that
Solemn
visible
Act
,
whereby
those
who
believed
him
to
be
the
Messiah
,
received
him
as
their
King
,
and
professed
Obedience
to
him
,
were
admitted
as
Subjects
into
his
Kingdom
:
Which
in
the
Gospels
is
called
the
Kingdom
of
God
;
And
in
the
Acts
and
Epistles
often
by
another
name
,
viz.
The
Church
.
The
same
St.
Peter
Preaches
again
to
the
Iews
,
Acts
III.
19.
Repent
,
and
be
converted
,
that
your
sins
may
be
blotted
out
.
What
this
Repentance
was
;
which
the
New
Covenant
required
as
one
of
the
Conditions
to
be
performed
by
all
those
who
should
receive
the
Benefits
of
that
Covenant
;
is
plain
in
the
Scripture
,
to
be
not
only
a
sorrow
for
sins
past
,
but
(
what
is
a
Natural
consequence
of
such
sorrow
,
if
it
be
real
)
a
turning
from
them
,
into
a
new
and
contrary
Life
.
And
so
they
are
joyned
together
,
Acts
III.
19.
Repent
and
turn
about
;
Or
,
as
we
render
it
,
be
converted
.
And
Acts
XXVI
.
Repent
and
turn
to
God.
And
sometimes
turning
about
is
put
alone
,
to
signifie
Repentance
,
Mat.
XIII
.
15.
Luke
XXII
.
32.
Which
in
other
words
is
well
expressed
by
Newness
of
Life
.
For
it
being
certain
that
he
who
is
really
sorry
for
his
sins
,
and
abhors
them
,
will
turn
from
them
,
and
forsake
them
;
Either
of
these
Acts
,
which
have
so
Natural
a
connexion
one
with
the
other
,
may
be
,
and
is
often
put
for
both
together
.
Repentance
is
an
hearty
sorrow
for
our
past
misdeeds
,
and
a
sincere
Resolution
and
Endeavour
,
to
the
utmost
of
our
power
,
to
conform
all
our
Actions
to
the
Law
of
God.
So
that
Repentance
does
not
consist
in
one
single
Act
of
sorrow
(
though
that
being
the
first
and
leading
Act
,
gives
denomination
to
the
whole
)
But
in
doing
works
meet
for
Repentance
,
in
a
sincere
Obedience
to
the
Law
of
Christ
,
the
remainder
of
our
Lives
.
This
was
called
for
by
Iohn
the
Baptist
,
the
Preacher
of
Repentance
,
Mat.
III.
8.
Bring
forth
fruits
meet
for
Repentance
.
And
by
St.
Paul
here
,
Acts
XXVI
.
20.
Repent
and
turn
to
God
,
and
do
works
meet
for
Repentance
.
There
are
works
to
follow
belonging
to
Repentance
,
as
well
as
sorrow
for
what
is
past
.
These
two
,
Faith
and
Repentance
;
i.
e.
believing
Jesus
to
be
the
Messiah
,
and
a
good
Life
;
are
the
indispensible
Conditions
of
the
New
Covenant
.
The
Reasonableness
,
or
rather
Necessity
of
which
,
(
as
the
only
Conditions
required
in
the
Covenant
of
Grace
,
to
be
performed
by
all
those
who
would
obtain
Eternal
Life
)
that
we
may
the
better
comprehend
,
we
must
a
little
look
back
to
what
was
said
in
the
beginning
.
Adam
being
the
Son
of
God
;
and
so
St.
Luke
calls
him
,
Chap.
III.
38.
had
this
part
also
of
the
Likeness
and
Image
of
his
Father
,
viz.
That
he
was
Immortal
.
But
Adam
transgressing
the
Command
given
him
by
his
Heavenly
Father
,
incurred
the
Penalty
,
forfeited
that
state
of
Immortality
,
and
became
Mortal
.
After
this
,
Adam
begot
Children
:
But
they
were
in
his
own
likeness
,
after
his
own
image
;
Mortal
,
like
their
Father
.
God
nevertheless
,
out
of
his
Infinite
Mercy
,
willing
to
bestow
Eternal
Life
on
Mortal
Men
,
sends
Jesus
Christ
into
the
World
;
Who
being
conceived
in
the
Womb
of
a
Virgin
(
that
had
not
known
Man
)
by
the
immediate
Power
of
God
,
was
properly
the
Son
of
God
;
According
to
what
the
Angel
declared
to
his
Mother
,
Luke
I.
30-35
.
The
Holy
Ghost
shall
come
upon
thee
,
and
the
Power
of
the
Highest
shall
over
shadow
thee
:
Therefore
also
that
Holy
Thing
which
shall
be
born
of
thee
,
shall
be
called
THE
SON
OF
GOD.
So
that
being
the
Son
of
God
,
he
was
,
like
his
Father
,
Immortal
.
As
he
tells
us
,
Iohn
V.
26.
As
the
Father
hath
life
in
himself
,
so
hath
be
given
to
the
Son
to
have
life
in
himself
.
And
that
Immortality
is
a
part
of
that
Image
,
wherein
these
(
who
were
the
immediate
Sons
of
God
,
so
as
to
have
no
other
Father
)
were
made
like
their
Father
,
appears
probable
,
not
only
from
the
places
in
Genesis
concerning
Adam
,
above
taken
notice
of
,
but
seems
to
me
also
to
be
intimated
in
some
Expressions
concerning
Iesus
,
the
Son
of
God.
In
the
New
Testament
,
Col.
I.
15.
He
is
called
the
Image
of
the
invivisible
God.
Invisible
seems
put
in
,
to
obviate
any
gross
Imagination
,
that
he
(
as
Images
use
to
do
)
represented
God
in
any
corporeal
or
visible
Resemblance
.
And
there
is
farther
subjoyned
,
to
lead
us
into
the
meaning
of
it
,
The
First-born
of
every
Creature
;
Which
is
farther
explained
,
v.
18.
Where
he
is
termed
The
First-born
from
the
dead
:
Thereby
making
out
,
and
shewing
himself
to
be
the
Image
of
the
Invisible
God
;
That
Death
hath
no
power
over
him
:
But
being
the
Son
of
God
,
and
not
having
forfeited
that
Son-ship
by
any
Trangression
,
was
the
Heir
of
Eternal
Life
;
As
Adam
should
have
been
,
had
he
continued
in
his
filial
Duty
.
In
the
same
sense
the
Apostle
seems
to
use
the
word
Image
in
other
places
,
viz.
Rom.
VIII
.
29.
Whom
he
did
foreknow
,
he
also
did
predestinate
to
be
conformed
to
the
Image
of
his
Son
,
that
he
might
be
the
first-born
among
many
Brethren
.
This
Image
,
to
which
they
were
conformed
,
seems
to
be
Immortality
and
Eternal
Life
.
For
't
is
remarkable
that
in
both
these
places
St.
Paul
speaks
of
the
Resurrection
;
And
that
Christ
was
The
First-born
among
many
Brethren
;
He
being
by
Birth
the
Son
of
God
,
and
the
others
only
by
Adoption
,
as
we
see
in
this
same
Chapter
,
v.
15-17
.
Ye
have
received
the
Spirit
of
Adoption
,
whereby
we
cry
,
Abba
,
Father
:
The
Spirit
it self
bearing
witness
with
our
Spirits
that
we
are
the
Children
of
God.
And
if
Children
,
then
Heirs
;
And
Ioynt-Heirs
with
Christ
:
If
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
together
.
And
hence
we
see
that
our
Saviour
vouchsafes
to
call
those
,
who
at
the
Day
of
Judgment
are
through
him
entring
into
Eternal
Life
,
his
Brethren
;
Mat.
XXV
.
40.
In
as
much
as
ye
have
done
it
unto
one
of
the
least
of
these
my
Brethren
.
And
may
we
not
in
this
find
a
reason
why
God
so
frequently
in
the
New
Testament
,
and
so
seldom
,
if
at
all
,
in
the
Old
,
is
mentioned
under
the
single
Title
of
THE
FATHER
?
And
therefore
our
Saviour
says
,
Mat.
XI
.
No
man
knoweth
the
Father
save
the
Son
,
and
he
to
whomsoever
the
Son
will
reveal
him
.
God
has
now
a
Son
again
in
the
World
,
the
First-born
of
many
Brethren
,
who
all
now
,
by
the
Spirit
of
Adoption
,
can
say
,
Abba
,
Father
.
And
we
by
Adoption
,
being
for
his
sake
made
his
Brethren
,
and
the
Sons
of
God
,
come
to
share
in
that
Inheritance
,
which
was
his
Natural
Right
;
he
being
by
Birth
the
Son
of
God
:
Which
Inheritance
is
Eternal
Life
.
And
again
,
v.
23.
We
groan
within
our selves
,
waiting
for
the
Adoption
,
to
wit
,
the
Redemption
of
our
Body
;
Whereby
is
plainly
meant
the
change
of
these
frail
Mortal
Bodies
,
into
the
Spiritual
Immortal
Bodies
at
the
Resurrection
;
When
this
Mortal
shall
have
put
on
Immortality
,
1
Cor.
XV.
54.
Which
in
that
Chapter
,
v.
42-44
.
he
farther
expresses
thus
:
So
also
is
the
Resurrection
of
the
dead
.
It
is
sown
in
Corruption
,
it
is
raised
in
Incorruption
:
It
is
sown
in
dishonour
,
it
is
raised
in
Glory
:
It
is
sown
in
Weakness
,
it
is
raised
in
Power
:
It
is
sown
a
Natural
Body
,
it
is
raised
a
Spiritual
Body
,
&c.
To
which
he
subjoyns
,
v.
49.
As
we
have
born
the
Image
of
the
Earthy
,
(
i.
e.
As
we
have
been
Mortal
,
like
Earthy
Adam
our
Father
,
from
whom
we
are
descended
,
when
he
was
turned
out
of
Paradise
)
We
shall
also
bear
the
Image
of
the
Heavenly
;
Into
whose
Sonship
and
Inheritance
being
adopted
,
we
shall
,
at
the
Resurrection
,
receive
that
Adoption
we
expect
,
Even
the
Redemption
of
our
Bodies
;
And
after
his
Image
,
which
is
the
Image
of
the
Father
,
become
Immortal
.
Hear
what
he
says
himself
,
Luke
XX.
35
,
36.
They
who
shall
be
accounted
worthy
to
obtain
that
World
,
and
the
Resurrection
from
the
Dead
,
neither
marry
,
nor
are
given
in
marriage
.
Neither
can
they
die
any
more
;
for
they
are
equal
unto
the
Angels
,
and
are
the
SONS
OF
GOD
,
being
the
Sons
of
the
Resurrection
.
And
he
that
shall
read
St.
Paul's
Arguing
,
Acts
XIII
.
32
,
33.
will
find
that
the
great
Evidence
that
Jesus
was
the
Son
of
God
,
was
his
Resurrection
.
Then
the
Image
of
his
Father
appeared
in
him
,
when
he
visibly
entred
into
the
state
of
Immortality
.
For
thus
the
Apostle
reasons
;
We
Preach
to
you
,
how
that
the
Promise
which
was
made
to
our
Fathers
,
God
hath
fulfilled
the
same
unto
us
,
in
that
he
hath
raised
up
Iesus
again
;
As
it
is
also
written
in
the
second
Psalm
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
This
may
serve
a
little
to
explain
the
Immortality
of
the
Sons
of
God
,
who
are
in
this
like
their
Father
,
made
after
his
Image
and
Likeness
.
But
that
our
Saviour
was
so
,
he
himself
farther
declares
,
Iohn
X.
18.
Where
speaking
of
his
Life
,
he
says
,
No
one
taketh
it
from
me
,
but
I
lay
it
down
of
my self
:
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
up
again
.
Which
he
could
not
have
had
,
if
he
had
been
a
Mortal
Man
,
the
Son
of
a
Man
,
of
the
Seed
of
Adam
;
Or
else
had
by
any
Transgression
forfeited
his
Life
.
For
the
wages
of
Sin
is
Death
:
And
he
that
hath
incurred
Death
for
his
own
Transgression
,
cannot
lay
down
his
Life
for
another
,
as
our
Saviour
professes
he
did
.
For
he
was
the
Just
One
,
Acts
VII
.
57.
and
XII
.
14.
Who
knew
no
sin
.
2
Cor.
V.
21.
Who
did
no
sin
,
neither
was
guile
found
in
his
mouth
.
And
thus
,
As
by
Man
came
Death
,
so
by
Man
came
the
Resurrection
of
the
Dead
.
For
as
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
.
For
this
laying
down
his
Life
for
others
,
our
Saviour
tells
us
,
Iohn
X.
17.
Therefore
does
my
Father
love
me
,
because
I
lay
down
my
life
,
that
I
might
take
it
again
.
And
this
his
Obedience
and
Suffering
was
rewarded
with
a
Kingdom
;
which
,
he
tells
us
,
Luke
XXII
.
His
Father
had
appointed
unto
him
;
And
which
,
't
is
evident
out
of
the
Epistle
to
the
Hebrews
,
Chap.
XII
.
2.
he
had
a
regard
to
in
his
Sufferings
:
Who
for
the
joy
that
was
set
before
him
,
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
Throne
of
God.
Which
Kingdom
given
him
upon
this
account
of
his
Obedience
,
Suffering
,
and
Death
,
He
himself
takes
notice
of
,
in
these
words
,
Iohn
XVII
.
1-4
.
Iesus
lift
up
his
eyes
to
Heaven
,
and
said
,
Father
,
the
hour
is
come
,
glorifie
thy
Son
,
that
thy
Son
also
may
glorifie
thee
.
As
thou
hast
given
him
power
over
all
flesh
,
that
he
should
give
Eternal
Life
to
as
many
as
thou
hast
given
him
.
And
this
is
Life
Eternal
,
that
they
may
know
thee
the
only
true
God
,
and
Iesus
the
Messiah
,
whom
thou
hast
sent
.
I
have
glorified
thee
on
Earth
:
I
have
finished
the
work
which
thou
gavest
me
to
do
.
And
St.
Paul
,
in
his
Epistle
to
the
Philippians
,
Chap.
II.
8-11
.
He
humbled
himself
,
and
became
obedient
unto
Death
,
even
the
death
of
the
Cross.
Wherefore
God
also
hath
highly
exalted
him
,
and
given
him
a
name
that
is
above
every
name
:
That
at
the
name
of
Iesus
every
knee
should
bow
,
of
things
in
Heaven
,
and
things
in
Earth
,
and
things
under
the
Earth
;
And
that
every
Tongue
should
confess
that
Iesus
Christ
is
Lord.
Thus
God
,
we
see
,
designed
his
Son
Christ
Iesus
a
Kingdom
,
an
Everlasting
Kingdom
in
Heaven
.
But
Though
as
in
Adam
all
die
,
so
in
Christ
all
shall
be
made
alive
;
And
all
men
shall
return
to
Life
again
at
the
last
day
;
Yet
all
men
having
sinned
,
and
thereby
come
short
of
the
Glory
of
God
,
as
St.
Paul
assures
us
,
Rom.
III.
23.
(
i.e.
Not
attaining
to
the
Heavenly
Kingdom
of
the
Messiah
,
which
is
often
called
the
Glory
of
God
;
as
may
be
seen
,
Rom.
V.
2.
&
XV.
7.
&
II.
7.
Mat.
XVI
.
27.
Mark
VIII
.
38.
For
no
one
who
is
unrighteous
,
i.
e.
comes
short
of
perfect
Righteousness
,
shall
be
admitted
into
the
Eternal
Life
of
that
Kingdom
;
As
is
declared
,
1
Cor.
VI.
9.
The
unrighteous
shall
not
inherit
the
Kingdom
of
God
;
)
And
Death
,
the
Wages
of
Sin
,
being
the
Portion
of
all
those
who
had
transgressed
the
Righteous
Law
of
God
;
The
Son
of
God
would
in
vain
have
come
into
the
World
,
to
lay
the
Foundations
of
a
Kingdom
,
and
gather
together
a
select
People
out
of
the
World
,
if
,
(
they
being
found
guilty
at
their
appearance
before
the
Judgment-seat
of
the
Righteous
Judge
of
all
men
at
the
last
day
)
instead
of
entrance
into
Eternal
Life
in
the
Kingdom
he
had
prepared
for
them
,
they
should
receive
Death
,
the
just
Reward
of
Sin
,
which
every
one
of
them
was
guilty
of
.
This
second
Death
would
have
left
him
no
Subjects
;
And
instead
of
those
Ten
Thousand
times
Ten
Thousand
,
and
Thousands
of
Thousands
,
there
would
not
have
been
one
left
him
to
sing
Praises
unto
his
Name
,
saying
,
Blessing
,
and
Honour
and
Glory
,
and
Power
,
be
unto
him
that
sitteth
on
the
Throne
,
and
unto
the
Lamb
for
ever
and
ever
.
God
therefore
,
out
of
his
Mercy
to
Mankind
,
and
for
the
erecting
of
the
Kingdom
of
his
Son
,
and
furnishing
it
with
Subjects
out
of
every
Kindred
,
and
Tongue
,
and
People
,
and
Nation
,
proposed
to
the
Children
of
Men
,
that
as
many
of
them
as
would
believe
Iesus
his
Son
(
whom
he
sent
into
the
World
)
to
be
the
Messiah
,
the
promised
Deliverer
;
And
would
receive
him
for
their
King
and
Ruler
;
should
have
all
their
past
Sins
,
Disobedience
,
and
Rebellion
forgiven
them
:
And
if
for
the
future
they
lived
in
a
sincere
Obedience
to
his
Law
,
to
the
utmost
of
their
power
;
the
sins
of
Humane
Frailty
for
the
time
to
come
,
as
well
as
all
those
of
their
past
Lives
,
should
,
for
his
Son's
sake
,
because
they
gave
themselves
up
to
him
to
be
his
Subjects
,
be
forgiven
them
:
And
so
their
Faith
,
which
made
them
be
baptized
into
his
Name
;
(
i.e.
Enroll
themselves
in
the
Kingdom
of
Iesus
the
Messiah
,
and
profess
themselves
his
Subjects
,
and
consequently
live
by
the
Laws
of
his
Kingdom
)
should
be
accounted
to
them
for
Righteousness
;
i.e.
Should
supply
the
defects
of
a
scanty
Obedience
in
the
sight
of
God
;
Who
counting
this
Faith
to
them
for
Righteousness
,
or
Compleat
Obedience
,
did
thus
Justifie
,
or
make
them
Just
,
and
thereby
capable
of
Eternal
Life
.
Now
,
that
this
is
the
Faith
for
which
God
of
his
free
Grace
Justifies
sinful
Man
;
(
For
't
is
God
alone
that
justifieth
,
Rom.
VIII
.
33.
Rom.
III.
26.
)
We
have
already
shewed
;
by
observing
through
all
the
History
of
our
Saviour
and
the
Apostles
,
recorded
in
the
Evangelists
,
and
in
the
Acts
,
what
he
and
his
Apostles
preached
and
proposed
to
be
believed
.
We
shall
shew
now
,
that
besides
believing
him
to
be
the
Messiah
their
King
,
it
was
farther
required
,
that
those
who
would
have
the
Priviledge
,
Advantages
,
and
Deliverance
of
his
Kingdom
,
should
enter
themselves
into
it
;
And
by
Baptism
being
made
Denizons
,
and
solemnly
incorporated
into
that
Kingdom
,
live
as
became
Subjects
obedient
to
the
Laws
of
it
.
For
if
they
believed
him
to
be
the
Messiah
their
King
,
but
would
not
obey
his
Laws
,
and
would
not
have
him
to
Reign
over
them
,
they
were
but
greater
Rebels
;
and
God
would
not
Justifie
them
for
a
Faith
that
did
but
increase
their
Guilt
,
and
oppose
Diametrically
the
Kingdom
and
Design
of
the
Messiah
;
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
Iniquity
,
and
purifie
unto
himself
a
peculiar
People
,
zealous
of
good
works
,
Titus
II.
14.
And
therefore
St.
Paul
tells
the
Galatians
,
That
that
which
availeth
is
Faith
;
But
Faith
working
by
Love.
And
that
Faith
without
Works
,
i.e.
the
Works
of
sincere
Obedience
to
the
Law
and
Will
of
Christ
,
is
not
sufficient
for
our
Justification
,
St.
Iames
shews
at
large
,
Chap.
II.
Neither
indeed
could
it
be
otherwise
;
For
Life
,
Eternal
Life
being
the
Reward
of
Justice
or
Righteousness
only
,
appointed
by
the
Righteous
God
(
who
is
of
purer
Eyes
than
to
behold
Iniquity
)
to
those
only
who
had
no
taint
or
infection
of
Sin
upon
them
,
it
is
impossible
that
he
should
Justifie
those
who
had
no
regard
to
Justice
at
all
,
whatever
they
believed
.
This
would
have
been
to
encourage
Iniquity
,
contrary
to
the
Purity
of
his
Nature
;
and
to
have
condemned
that
Eternal
Law
of
Right
,
which
is
Holy
,
Just
,
and
Good
;
Of
which
no
one
Precept
or
Rule
is
abrogated
or
repealed
;
nor
indeed
can
be
;
whilst
God
is
an
Holy
,
Just
,
and
Righteous
God
,
and
Man
a
Rational
Creature
.
The
Duties
of
that
Law
arising
from
the
Constitution
of
his
very
Nature
,
are
of
Eternal
Obligation
;
Nor
can
it
be
taken
away
or
dispensed
with
,
without
changing
the
Nature
of
Things
,
overturning
the
measures
of
Right
and
Wrong
,
and
thereby
introducing
and
authorizing
Irregularity
,
Confusion
,
and
Disorder
in
the
World.
Which
was
not
the
end
for
which
Christ
came
into
the
World
;
But
on
the
contrary
,
to
reform
the
corrupt
state
of
degenerate
Man
;
And
out
of
those
who
would
mend
their
Lives
,
and
bring
forth
Fruit
meet
for
Repentance
,
erect
a
new
Kingdom
.
This
is
the
Law
of
that
Kingdom
,
as
well
as
of
all
Mankind
;
And
that
Law
by
which
all
Men
shall
be
judged
at
the
last
day
.
Only
those
who
have
believed
Iesus
to
be
the
Messiah
,
and
have
taken
him
to
be
their
King
,
with
a
sincere
Endeavour
after
Righteousness
,
in
obeying
his
Law
,
shall
have
their
past
sins
not
imputed
to
them
;
And
shall
have
that
Faith
taken
instead
of
Obedience
;
Where
Frailty
and
Weakness
made
them
transgress
,
and
sin
prevailed
after
Conversion
in
those
who
hunger
and
thirst
after
Righteousness
(
or
perfect
Obedience
)
and
do
not
allow
themselves
in
Acts
of
Disobedience
and
Rebellion
,
against
the
Laws
of
that
Kingdom
they
are
entred
into
.
He
did
not
expect
,
't
is
true
,
a
Perfect
Obedience
void
of
all
slips
and
falls
:
He
knew
our
Make
,
and
the
weakness
of
our
Constitutions
too
well
,
and
was
sent
with
a
Supply
for
that
Defect
.
Besides
,
perfect
Obedience
was
the
Righteousness
of
the
Law
of
Works
;
and
then
the
Reward
would
be
of
Debt
,
and
not
of
Grace
;
And
to
such
there
was
no
need
of
Faith
to
be
imputed
to
them
for
Righteousness
.
They
stood
upon
their
own
legs
,
were
Just
already
,
and
needed
no
allowance
to
be
made
them
for
believing
Jesus
to
be
the
Messiah
,
taking
him
for
their
King
,
and
becoming
his
Subjects
.
But
whether
Christ
does
not
require
Obedience
,
sincere
Obedience
,
is
evident
from
the
Laws
he
himself
pronounces
(
unless
he
can
be
supposed
to
give
and
inculcate
Laws
only
to
have
them
disobeyed
)
and
from
the
Sentence
he
will
pass
when
he
comes
to
Judge
.
The
Faith
required
was
,
to
believe
Iesus
to
be
the
Messiah
,
the
Anointed
;
who
had
been
promised
by
God
to
the
World.
Amongst
the
Iews
(
to
whom
the
Promises
and
Prophesies
of
the
Messiah
were
more
immediately
delivered
)
Anointing
was
used
to
three
sorts
of
Persons
,
at
their
Inauguration
;
Whereby
they
were
set
apart
to
three
great
Offices
;
viz.
Of
Priests
,
Prophets
,
and
Kings
.
Though
these
three
Offices
be
in
Holy
Writ
attributed
to
our
Saviour
,
yet
I
do
not
remember
that
he
any
where
assumes
to
himself
the
Title
of
a
Priest
,
or
mentions
any
thing
relating
to
his
Priesthood
:
Nor
does
he
speak
of
his
being
a
Prophet
but
very
sparingly
,
and
once
or
twice
,
as
it
were
,
by
the
by
:
But
the
Gospel
,
or
the
Good
News
of
the
Kingdom
of
the
Messiah
,
is
what
he
Preaches
every
where
,
and
makes
it
his
great
business
to
publish
to
the
World.
This
he
did
,
not
only
as
most
agreeable
to
the
Expectation
of
the
Iews
,
who
looked
for
their
Messiah
,
chiefly
as
coming
in
Power
to
be
their
King
and
Deliverer
;
But
as
it
best
answered
the
chief
end
of
his
Coming
,
which
was
to
be
a
King
,
and
as
such
to
be
received
by
those
who
would
be
his
Subjects
in
the
Kingdom
which
he
came
to
erect
.
And
though
he
took
not
directly
on
himself
the
Title
of
King
till
he
was
in
Custody
,
and
in
the
hands
of
Pilate
;
yet
't
is
plain
,
King
,
and
King
of
Israel
,
were
the
Familiar
and
received
Titles
of
the
Messiah
.
See
Iohn
I.
50.
Luke
XIX
.
38.
Compared
with
Mat.
XXI
.
9.
And
Mark
XI
.
9.
Iohn
XII
.
13.
Mat.
XXI
.
5.
Luke
XXIII
.
2.
Compared
with
Mat.
XXVII
.
11.
And
Iohn
XVIII
.
33-37
.
Mark
XV.
12.
Compared
with
Mat.
XXVII
.
22.
Mat.
XXVII
.
42.
What
those
were
to
do
,
who
believed
him
to
be
the
Messiah
,
and
received
him
for
their
King
,
that
they
might
be
admitted
to
be
partakers
with
him
of
this
Kingdom
in
Glory
,
we
shall
best
know
by
the
Laws
he
gives
them
,
and
requires
them
to
obey
;
And
by
the
Sentence
which
he
himself
will
give
,
when
,
sitting
on
his
Throne
,
they
shall
all
appear
at
his
Tribunal
,
to
receive
every
one
his
Doom
from
the
mouth
of
this
Righteous
Judge
of
all
Men.
What
he
proposed
to
his
Followers
to
be
believed
,
we
have
already
seen
;
by
examining
his
,
and
his
Apostles
Preaching
,
step
by
step
,
all
through
the
History
of
the
four
Evangelists
,
and
the
Acts
of
the
Apostles
.
The
same
Method
will
best
and
plainest
shew
us
,
whether
he
required
of
those
who
believed
him
to
be
the
Messiah
,
any
thing
besides
that
Faith
,
and
what
it
was
.
For
he
being
a
King
,
we
shall
see
by
his
Commands
what
he
expects
from
his
Subjects
:
For
if
he
did
not
expect
Obedience
to
them
,
his
Commands
would
be
but
meer
Mockery
;
And
if
there
were
no
Punishment
for
the
Transgressors
of
them
,
his
Laws
would
not
be
the
Laws
of
a
King
,
that
had
Authority
to
Command
,
and
Power
to
Chastise
the
disobedient
;
But
empty
Talk
,
without
Force
,
and
without
Influence
.
We
shall
therefore
from
his
Injunctions
(
if
any
such
there
be
)
see
what
he
has
made
Necessary
to
be
performed
,
by
all
those
who
shall
be
received
into
Eternal
Life
in
his
Kingdom
prepared
in
the
Heavens
.
And
in
this
we
cannot
be
deceived
.
What
we
have
from
his
own
Mouth
,
especially
if
repeated
over
and
over
again
,
in
different
places
and
expressions
,
will
be
past
Doubt
and
Controversie
.
I
shall
pass
by
all
that
is
said
by
St.
Iohn
Baptist
,
or
any
other
,
before
our
Saviour's
entry
upon
his
Ministry
and
Publick
Promulgation
of
the
Laws
of
his
Kingdom
.
He
began
his
Preaching
with
a
Command
to
Repent
;
As
St.
Matt.
tells
us
.
IV.
17.
From
that
time
Iesus
began
to
preach
;
saying
,
Repent
,
for
the
kingdom
of
heaven
is
at
hand
.
And
Luke
V.
32.
he
tells
the
Scribes
and
Pharisees
,
I
came
not
to
call
the
righteous
;
Those
who
were
truly
so
,
needed
no
help
,
they
had
a
right
to
the
Tree
of
Life
,
but
sinners
to
Repentance
.
In
this
Sermon
,
as
he
calls
it
,
in
the
Mount
,
Luke
VI.
and
Matt.
V
,
&c.
He
commands
they
should
be
exemplary
in
Good
Works
.
Let
your
light
so
shine
amongst
men
,
that
they
may
see
your
good
works
,
and
glorify
your
Father
which
is
in
Heaven
,
Matt.
V.
15.
And
that
they
might
know
what
he
came
for
,
and
what
he
expected
of
them
,
he
tells
them
,
v.
17-20
.
Think
not
that
I
am
come
to
dissolve
or
loosen
the
Law
,
or
the
Prophets
:
I
am
not
come
to
dissolve
,
or
loosen
,
but
to
make
it
full
,
or
compleat
;
By
giving
it
you
in
its
true
and
strict-sense
.
Here
we
see
he
confirms
,
and
at
once
reinforces
all
the
Moral
Precepts
in
the
Old
Testament
.
For
verily
I
say
to
you
,
Till
Heaven
and
Earth
pass
,
one
jot
or
one
tittle
,
shall
in
no
wise
pass
from
the
Law
,
till
all
be
done
.
Whosoever
therefore
shall
break
one
of
these
least
Commandments
,
and
shall
teach
men
so
,
he
shall
be
called
the
least
,
(
i.
e.
as
it
is
interpreted
)
Shall
not
be
at
all
,
in
the
Kingdom
of
Heaven
.
V.
21.
I
say
unto
you
,
That
except
your
Righteousness
,
i.
e.
your
Performance
of
the
Eternal
Law
of
right
,
shall
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
Kingdom
of
Heaven
:
And
then
he
goes
on
to
make
good
what
he
said
,
v.
17.
viz.
That
he
was
come
to
compleat
the
Law
,
viz.
By
giving
its
full
and
clear
sense
,
free
from
the
corrupt
and
loosning
glosses
of
the
Scribes
and
Pharisees
,
v.
22-26
.
He
tells
them
,
That
not
only
Murder
,
but
causeless
Anger
,
and
so
much
as
words
of
Contempt
,
were
forbidden
.
He
Commands
them
to
be
reconciled
and
kind
towards
their
Adversaires
;
And
that
upon
Pain
of
Condemnation
.
In
the
following
part
of
his
Sermon
,
which
is
to
be
read
Luke
VI.
and
more
at
large
,
Matt.
V
,
VI
,
VII
.
He
not
only
forbids
actual
Uncleanness
,
but
all
irregular
desires
,
upon
pain
of
Hell-fire
;
Causless
Divorces
;
Swearing
in
Conversation
,
as
well
as
Forswearing
in
Judgment
;
Revenge
;
Retaliation
;
Ostentation
of
Charity
,
of
Devotion
,
and
of
Fasting
;
Repetitions
in
Prayer
;
Covetousness
;
Worldly
Care
;
Censoriousness
:
And
on
the
other
side
,
Commands
Loving
our
Enemies
;
Doing
good
to
those
that
Hate
us
;
Blessing
those
that
Curse
us
;
Praying
for
those
that
despightfully
use
us
;
Patience
,
and
Meekness
under
Injuries
;
Forgiveness
;
Liberality
,
Compassion
:
And
closes
all
his
particular
injunctions
,
with
this
general
Golden
Rule
,
Matt.
VII
.
12.
All
things
whatsoever
ye
would
have
that
Men
should
do
to
you
,
do
ye
even
so
to
them
:
For
this
is
the
Law
and
the
Prophets
.
And
to
shew
how
much
he
is
in
earnest
,
and
expects
Obedience
to
these
Laws
;
He
tells
them
Luke
VI.
35.
That
if
they
obey
,
Great
shall
be
their
REWARD
;
they
shall
be
called
,
The
Sons
of
the
Highest
.
And
to
all
this
,
in
the
Conclusion
,
he
adds
this
Solemn
Sanction
;
Why
call
ye
me
Lord
,
Lord
,
and
do
not
the
things
that
I
say
?
'T
is
in
vain
for
you
to
take
me
for
the
Messiah
your
King
,
unless
you
obey
me
.
Not
every
one
who
calls
me
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
or
be
Sons
of
God
;
But
he
that
does
the
Will
of
my
Father
which
is
in
Heaven
.
To
such
Disobedient
Subjects
,
though
they
have
Prophesied
and
done
Miracles
in
my
Name
,
I
shall
say
at
the
day
of
Judgment
;
Depart
from
me
ye
workers
of
Iniquity
,
I
know
you
not
.
When
Matt.
XII
.
he
was
told
,
That
his
Mother
and
Brethren
sought
to
speak
with
him
,
v.
49.
Stretching
out
his
hands
to
his
Disciples
,
he
said
,
Be
hold
my
Mother
and
my
Brethren
;
For
whosoever
shall
do
the
Will
of
my
Father
,
who
is
in
Heaven
,
he
is
my
Brother
,
and
Sister
,
and
Mother
.
They
could
not
be
Children
of
the
Adoption
,
and
fellow
Heirs
with
him
of
Eternal
Life
,
who
did
not
do
the
Will
of
his
Heavenly
Father
.
Matt.
XV.
and
Mark.
VI.
The
Pharisees
finding
fault
,
that
his
Disciples
eat
with
unclean
hands
,
he
makes
this
Declaration
to
his
Apostles
:
Do
ye
not
perceive
,
that
whatsoever
from
without
entreth
into
a
man
,
cannot
defile
him
;
because
it
enters
not
into
his
Heart
,
but
his
Belly
.
That
which
cometh
out
of
the
Man
,
that
defileth
the
Man
:
For
from
within
,
out
of
the
Heart
of
Men
,
proceed
evil
Thoughts
,
Adulteries
,
Fornicati-Murders
,
Thefts
,
false
Witnesses
,
Covetousness
,
Wickedness
,
Deceit
,
Laciviousness
,
an
evil
Eye
,
Blasphemy
,
Pride
,
Foolishness
.
All
these
ill
things
come
from
within
,
and
defile
a
Man.
He
commands
Self-denial
,
and
the
exposing
our selves
to
Suffering
and
Danger
,
rather
than
to
deny
or
disown
him
:
And
this
upon
pain
of
loosing
our
Souls
;
which
are
of
more
worth
than
all
the
World.
This
we
may
read
,
Matt.
XVI
.
24-27
.
and
the
parallel
places
,
Matt.
VIII
.
and
Luke
IX
.
The
Apostles
disputing
amongst
them
,
who
should
be
greatest
in
the
Kingdom
of
the
Messiah
,
Matt.
XVIII
.
1.
He
thus
determines
the
Controversy
:
Mark.
IX
.
35.
If
any
one
will
be
first
,
let
him
be
last
of
all
,
and
Servant
of
all
;
And
setting
a
Child
before
them
adds
,
Matt.
XVIII
.
3.
Verily
I
say
unto
you
,
Vnless
ye
turn
,
and
become
as
Children
,
ye
shall
not
enter
into
the
Kingdom
of
Heaven
.
Mat.
XVIII
.
15.
If
thy
Brother
shall
trespass
against
thee
,
go
and
tell
him
his
fault
between
thee
and
him
alone
:
If
he
shall
hear
thee
,
thou
hast
gained
thy
Brother
.
But
if
he
will
not
hear
thee
,
then
take
with
thee
one
or
two
more
,
that
in
the
mouth
of
two
or
three
Witnesses
every
word
may
be
established
.
And
if
he
shall
neglect
to
hear
them
,
tell
it
to
the
Church
:
But
if
he
neglect
to
hear
the
Church
,
let
him
be
unto
thee
as
an
Heathen
and
Publican
.
V.
21.
Peter
said
,
Lord
,
how
often
shall
my
Brother
sin
against
me
,
and
I
forgive
him
?
Till
seven
times
?
Iesus
said
unto
him
,
I
say
not
unto
thee
,
till
seven
times
;
but
until
seventy
times
seven
.
And
then
ends
the
Parable
of
the
Servant
,
who
being
himself
forgiven
,
was
rigorous
to
his
Fellow-Servant
,
with
these
words
;
v.
34.
And
his
Lord
was
worth
,
and
delivered
him
to
the
Tormentors
,
till
he
should
pay
all
that
was
due
unto
him
.
So
likewise
shall
my
Heavenly
Father
do
also
unto
you
,
if
you
from
your
hearts
forgive
not
every
one
his
Brother
their
Trespasses
.
Luke
X25
.
To
the
Lawyer
,
asking
him
,
What
shall
I
do
to
inherit
Eternal
Life
?
He
said
,
What
is
written
in
the
Law
?
How
readest
thou
?
He
answered
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
strength
,
and
with
all
thy
mind
;
And
thy
Neighbour
as
thy self
.
Jesus
said
,
This
do
,
and
thou
shalt
live
.
And
when
the
Lawyer
,
upon
our
Saviour's
Parable
of
the
good
Samaritan
,
was
forced
to
confess
,
that
he
that
shewed
Mercy
,
was
his
Neighbour
;
Jesus
dismissed
him
with
this
Charge
,
v.
37.
Go
,
and
do
thou
likewise
.
Luke
XI
.
41.
Give
Alms
of
such
things
as
ye
have
:
Behold
,
all
things
are
clean
unto
you
.
Luke
XII
.
15.
Take
heed
,
and
beware
of
Covetousness
.
V.
22.
Be
not
sollicitous
what
ye
shall
eat
,
or
what
ye
shall
drink
,
nor
what
ye
shall
put
on
;
Be
not
fearful
,
or
apprehensive
of
want
,
For
it
is
your
Father's
pleasure
to
give
you
a
Kingdom
.
Sell
that
you
have
,
and
give
Alms
:
And
provide
your selves
bags
that
wax
not
old
,
and
Treasure
in
the
Heavens
that
faileth
not
:
For
where
your
Treasure
is
,
there
will
your
heart
be
also
.
Let
your
loyns
be
girded
,
and
your
lights
burning
;
And
ye
your selves
like
unto
men
that
wait
for
the
Lord
,
when
he
will
return
.
Blessed
are
those
Servants
,
whom
the
Lord
when
he
cometh
,
shall
find
watching
.
Blessed
is
that
Servant
,
whom
the
Lord
having
made
Ruler
of
his
Houshold
,
to
give
them
their
Portion
of
Meat
in
due
season
,
the
Lord
,
when
he
cometh
,
shall
find
so
doing
.
Of
a
truth
I
say
unto
you
,
that
he
will
make
him
a
Ruler
over
all
that
he
hath
.
But
if
that
Servant
say
in
his
heart
,
my
Lord
delayeth
his
coming
;
And
shall
begin
to
beat
the
Men-servants
,
and
Maidens
,
and
to
eat
and
drink
,
and
to
be
drunken
:
The
Lord
of
that
Servant
will
come
in
a
day
when
he
looketh
not
for
him
,
and
at
an
hour
when
he
is
not
aware
,
and
will
cut
him
in
sunder
,
and
will
appoint
him
his
Portion
with
Vnbelievers
.
And
that
Servant
who
knew
his
Lord's
will
,
and
prepared
not
himself
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
.
For
he
that
knew
not
,
and
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
.
For
unto
whomsoever
much
is
given
,
of
him
shall
be
much
required
:
And
to
whom
men
have
committed
much
,
of
him
they
will
ask
the
more
.
Luke
XIV
.
11.
Whosoever
exalteth
himself
,
shall
be
abased
:
And
he
that
humbleth
himself
,
shall
be
exalted
.
V.
12.
When
thou
makest
a
Dinner
or
Supper
,
call
not
thy
Friends
,
or
thy
Brethren
,
neither
thy
Kinsmen
,
nor
thy
Neighbours
;
lest
they
also
bid
thee
again
,
and
a
recompence
be
made
thee
.
But
when
thou
makest
a
Feast
,
call
the
Poor
and
Maimed
,
the
Lame
,
and
the
Blind
;
And
thou
shalt
be
blessed
:
For
they
cannot
recompence
thee
:
For
thou
shalt
be
recompenced
at
the
Resurrection
of
the
Iust.
V.
33.
So
likewise
,
whosoever
he
be
of
you
,
that
is
not
ready
to
forego
all
that
he
hath
,
he
cannot
be
my
Disciple
.
Luke
XVI
.
9.
I
say
unto
you
,
make
to
your selves
Friends
of
the
Mammon
of
Vnrighteousness
;
That
when
ye
fail
they
may
receive
you
into
Everlasting
Habitations
.
If
ye
have
not
been
faithful
in
the
unrighteous
Mammon
,
who
will
commit
to
your
trust
the
true
Riches
?
And
if
ye
have
not
been
faithful
in
that
which
is
another
mans
,
who
shall
give
you
that
which
is
your
own
?
Luke
XVII
.
3.
If
thy
Brother
trespass
against
thee
,
rebuke
him
;
And
if
he
repent
,
forgive
him
.
And
if
he
trespass
against
thee
seven
times
in
a
day
,
and
seven
times
in
a
day
turn
again
to
thee
,
saying
,
I
repent
;
Thou
shalt
forgive
him
.
Luke
XVIII
.
1.
He
spoke
a
Parable
to
them
,
to
this
end
,
that
men
ought
always
to
pray
,
and
not
to
faint
.
V.
18.
One
comes
to
him
,
and
asks
him
,
saying
,
Master
,
what
shall
I
do
to
inherit
Eternal
Life
?
Iesus
said
to
him
,
If
thou
wilt
enter
into
Life
,
keep
the
Commandments
.
He
says
,
Which
?
Iesus
said
,
Thou
knowest
the
Commandments
:
Thou
shalt
not
Kill
;
Thou
shalt
not
commit
Adultery
;
Thou
shalt
not
Steal
;
Thou
shalt
not
bear
false
Witness
;
Defraud
not
;
Honour
thy
Father
,
and
thy
Mother
;
And
thou
shalt
love
thy
Neighbour
as
thy self
.
He
said
,
All
these
have
I
observed
from
my
Youth
.
Iesus
hearing
this
,
loved
him
;
and
said
unto
him
,
Yet
lackest
thou
one
thing
:
Sell
all
that
thou
hast
,
and
give
it
to
the
Poor
,
and
thou
shalt
have
Treasure
in
Heaven
;
And
come
,
follow
me
.
To
understand
this
right
,
we
must
take
notice
,
that
this
Young
Man
asks
our
Saviour
,
what
he
must
do
,
to
be
admitted
effectually
into
the
Kingdom
of
the
Messiah
?
The
Jews
believed
,
that
when
the
Messiah
came
,
those
of
their
Nation
that
received
him
,
should
not
die
;
But
that
they
,
with
those
who
being
dead
should
then
be
raised
again
by
him
,
should
enjoy
Eternal
Life
with
him
.
Our
Saviour
,
in
Answer
to
this
Demand
,
tells
the
Young
Man
,
that
to
obtain
the
Eternal
Life
of
the
Kingdom
of
the
Messiah
,
he
must
keep
the
Commandments
.
And
then
enumerating
several
of
the
Precepts
of
the
Law
,
the
Young
Man
says
,
he
had
observed
these
from
his
Childhood
.
For
which
,
the
Text
tells
us
,
Jesus
loved
him
.
But
our
Saviour
,
to
try
whether
in
earnest
he
believed
him
to
be
the
Messiah
,
and
resolved
to
take
him
to
be
his
King
,
and
to
obey
him
as
such
,
bids
him
give
all
he
has
to
the
Poor
,
and
come
,
and
follow
him
;
and
he
should
have
Treasure
in
Heaven
.
This
I
look
on
to
be
the
meaning
of
the
place
.
This
,
of
selling
all
he
had
,
and
giving
it
to
the
Poor
,
not
being
a
standing
Law
of
his
Kingdom
;
but
a
Probationary
Command
to
this
Young
Man
;
to
try
whether
he
truly
believed
him
to
be
the
Messiah
,
and
was
ready
to
obey
his
Commands
,
and
relinquish
all
to
follow
him
,
when
he
his
Prince
required
it
.
And
therefore
we
see
,
Luke
XIX
.
14.
Where
our
Saviour
takes
notice
of
the
Jews
not
receiving
him
as
the
Messiah
,
he
expresses
it
thou
;
We
will
not
have
this
man
to
Reign
over
us
.
'T
is
not
enough
to
believe
him
to
be
the
Messiah
,
unless
we
also
obey
his
Laws
,
and
take
him
to
be
our
King
,
to
Reign
over
us
.
Mat.
XXII
.
11-13
.
He
that
had
not
on
the
Wedding-Garment
,
though
he
accepted
of
the
Invitation
,
and
came
to
the
Wedding
,
was
cast
into
utter
Darkness
.
By
the
Wedding-Garment
,
't
is
evident
Good
Works
are
meant
here
.
That
Wedding-Garment
of
fine
Linnen
,
clean
and
white
,
which
we
are
told
,
Rev.
XIX
.
8.
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Righteous
acts
of
the
Saints
:
Or
,
as
St.
Paul
calls
it
,
Ephes.
IV.
1.
The
walking
worthy
of
the
Vocation
wherewith
we
are
called
.
This
appears
from
the
Parable
it self
:
The
Kingdom
of
Heaven
,
says
our
Saviour
,
v.
2.
Is
like
unto
a
King
,
who
made
a
Marriage
for
his
Son.
And
here
he
distinguishes
those
who
were
invited
,
into
three
sorts
.
1.
Those
who
were
invited
,
and
came
not
;
i.e.
Those
who
had
the
Gospel
,
the
Good
News
of
the
Kingdom
of
God
proposed
to
them
,
but
believed
not
.
2.
Those
who
came
,
but
had
not
on
a
Wedding-Garment
;
i.e.
Believed
Iesus
to
be
the
Messiah
,
but
were
not
new
clad
(
as
I
may
so
say
)
with
a
true
Repentance
,
and
Amendment
of
Life
;
Nor
adorned
with
those
Vertues
,
which
the
Apostle
,
Col.
III.
requires
to
be
put
on
.
3.
Those
who
were
invited
,
did
come
,
and
had
on
the
Wedding-Garment
;
i.e.
Heard
the
Gospel
,
believed
Iesus
to
be
the
Messiah
,
and
sincerely
obeyed
his
Laws
.
These
three
sorts
are
plainly
designed
here
;
whereof
the
last
only
were
the
Blessed
,
who
were
to
enjoy
the
Kingdom
prepared
for
them
.
Mat.
XXIII
.
Be
not
ye
called
Rabbi
:
For
one
is
your
Master
,
even
the
Messiah
,
and
ye
all
are
Brethren
.
And
call
no
man
your
Father
upon
the
Earth
:
For
one
is
your
Father
which
is
in
Heaven
.
Neither
be
ye
called
Masters
:
For
one
is
your
Master
,
even
the
Messiah
.
But
he
that
is
greatest
amongst
you
,
shall
be
your
Servant
.
And
whosoever
shall
exalt
himself
,
shall
be
abased
;
And
he
that
shall
humble
himself
,
shall
be
exalted
.
Luke
XXI
.
34.
Take
beed
to
your selves
,
lest
your
hearts
be
at
any
time
over-charged
with
surfeiting
and
drunkenness
,
and
cares
of
this
life
.
Luke
XXII
.
25.
He
said
unto
them
,
The
Kings
of
the
Gentiles
exercise
Lordship
over
them
;
And
they
that
exercise
Authority
upon
them
,
are
called
Benefactors
.
But
ye
shall
not
be
so
.
But
he
that
is
greatest
amongst
you
,
let
him
be
as
the
younger
;
And
he
that
is
chief
,
as
he
that
doth
serve
.
John
XIII
.
34.
A
new
Commandment
I
give
unto
you
,
That
ye
love
one
another
;
As
I
have
loved
you
,
that
ye
also
love
one
another
.
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
love
one
another
.
This
Command
,
of
loving
one
another
,
is
repeated
again
,
Chap.
XV.
12.
&
17.
John
XIV
.
15.
If
ye
love
me
,
keep
my
Commandments
.
V.
21.
He
that
hath
my
Commandments
,
and
keepeth
them
,
he
it
is
that
loveth
me
:
And
he
that
loveth
me
,
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
manifest
my self
to
him
.
V.
23.
If
a
man
loveth
me
,
he
will
keep
my
words
.
V.
24.
He
that
loveth
me
not
,
keepeth
not
my
sayings
.
John
XV.
8.
In
this
is
my
Father
glorified
,
that
ye
bear
much
fruit
;
so
shall
ye
be
my
Disciples
.
V.
14.
Ye
are
my
Friends
,
if
ye
do
whatsoever
I
command
you
.
Thus
we
see
our
Saviour
not
only
confirmed
the
Moral
Law
;
and
clearing
it
from
the
corrupt
glosses
of
the
Scribes
and
Pharisees
,
shewed
the
strictness
as
well
as
obligation
of
its
Injunctions
;
But
moreover
,
upon
occasion
,
requires
the
Obedience
of
his
Disciples
to
several
of
the
Commands
he
afresh
lays
upon
them
;
With
the
enforcement
of
unspeakable
Rewards
and
Punishments
in
another
World
,
according
to
their
Obedience
,
or
Disobedience
.
There
is
not
,
I
think
,
any
of
the
Duties
of
Morality
,
which
he
has
not
some
where
or
other
,
by
himself
and
his
Apostles
,
inculcated
over
and
over
again
to
his
Followers
in
express
terms
.
And
is
it
for
nothing
,
that
he
is
so
instant
with
them
to
bring
forth
Fruit
?
Does
He
their
King
Command
,
and
is
it
an
indifferent
thing
?
Or
will
their
Happiness
or
Misery
not
at
all
depend
upon
it
,
whether
they
obey
or
no
?
They
were
required
to
believe
him
to
be
the
Messiah
;
Which
Faith
is
of
Grace
promised
to
be
reckoned
to
them
for
the
compleating
of
their
Righteousness
,
wherein
it
was
defective
:
But
Righteousness
,
or
Obedience
to
the
Law
of
God
,
was
their
great
business
;
Which
if
they
could
have
attained
by
their
own
Performances
,
there
would
have
been
no
need
of
this
Gracious
Allowance
,
in
Reward
of
their
Faith
:
But
Eternal
Life
,
after
the
Resurrection
,
had
been
their
due
by
a
former
Covenant
,
even
that
of
Works
;
the
Rule
whereof
was
never
abolished
,
though
the
Rigour
were
abated
.
The
Duties
enjoyned
in
it
were
Duties
still
.
Their
Obligations
had
never
ceased
;
nor
a
wilful
neglect
of
them
was
ever
dispensed
with
.
But
their
past
Transgressions
were
pardoned
,
to
those
who
received
Iesus
,
the
promised
Messiah
,
for
their
King
;
And
their
future
slips
covered
,
if
renouncing
their
former
Iniquities
,
they
entred
into
his
Kingdom
,
and
continued
his
Subjects
,
with
a
steady
Resolution
and
Endeavour
to
obey
his
Laws
.
This
Righteousness
therefore
,
a
compleat
Obedience
and
freedom
from
Sin
,
are
still
sincerely
to
be
endeavoured
after
.
And
't
is
no
where
promised
,
That
those
who
persist
in
a
wilful
Disobedience
to
his
Laws
,
shall
be
received
into
the
eternal
bliss
of
his
Kingdom
,
how
much
soever
they
believe
in
him
.
A
sincere
Obedience
,
how
can
any
one
doubt
to
be
,
or
scruple
to
call
,
a
Condition
of
the
New
Covenant
,
as
well
as
faith
;
Whoever
read
our
Saviour's
Sermon
in
the
Mount
,
to
omit
all
the
rest
?
Can
any
thing
be
more
express
than
these
words
of
our
Lord
?
Mat.
VI.
14.
If
you
forgive
Men
their
Trespasses
,
your
Heavenly
Father
will
also
forgive
you
:
But
if
ye
forgive
not
Men
their
Trespasses
,
neither
will
your
Father
forgive
your
Trespasses
.
And
Ioh.
XIII
.
17.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
This
is
so
indispensible
a
Condition
of
the
New
Covenant
,
that
believing
without
it
will
not
do
,
nor
be
accepted
;
If
our
Saviour
knew
the
Terms
on
which
he
would
admit
Men
into
Life
.
Why
call
ye
me
Lord
,
Lord
,
says
he
,
Luke
VI.
46.
and
do
not
the
things
which
I
say
?
It
is
not
enough
to
believe
him
to
be
the
Messiah
,
the
Lord
,
without
obeying
him
.
For
that
these
he
speaks
to
here
,
were
Believers
,
is
evident
,
from
the
parallel
place
,
Matt.
VII
.
21-23
.
where
it
is
thus
Recorded
:
Not
every
one
who
says
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
;
but
he
that
doth
the
Will
of
my
Father
,
which
is
in
Heaven
.
No
Rebels
,
or
Refractory
Disobedient
,
shall
be
admitted
there
;
though
they
have
so
far
believed
in
Jesus
,
as
to
be
able
to
do
Miracles
in
his
Name
;
As
is
plain
out
of
the
following
words
.
Many
will
say
to
me
in
that
day
,
Have
we
not
Prophesied
in
thy
Name
,
and
in
thy
Name
have
cast
out
Devils
;
and
in
thy
Name
have
done
many
wonderful
Works
?
And
then
will
I
profess
unto
them
,
I
never
knew
you
,
depart
from
me
ye
workers
of
iniquity
.
This
part
of
the
New
Covenant
,
the
Apostles
also
,
in
their
Preaching
the
Gospel
of
the
Messiah
,
ordinarily
joined
with
the
Doctrine
of
Faith.
St.
Peter
in
his
first
Sermon
,
Acts
II.
when
they
were
pricked
in
heart
,
and
asked
,
What
shall
we
do
?
says
,
v.
38.
REPENT
,
and
be
Baptized
,
every
one
of
you
,
in
the
Name
of
Iesus
Christ
,
for
the
Remission
of
Sins
.
The
same
he
says
to
them
again
in
his
next
Speech
,
Acts
IV.
26.
Vnto
you
first
,
God
having
raised
up
his
Son
Iesus
,
sent
him
to
bless
you
.
How
was
this
done
?
IN
TVRNING
AWAY
EVERY
ONE
FROM
YOVR
INIQVITIES
.
The
same
Doctrine
they
Preach
to
the
High
Priest
and
Rulers
,
Acts
V.
30.
The
God
of
our
Fathers
raised
up
Iesus
,
whom
ye
slew
and
hanged
on
a
Tree
.
Him
hath
God
Exalted
with
his
right
hand
,
to
be
a
Prince
and
a
Saviour
for
to
give
REPENTANCE
to
Israel
,
and
Forgiveness
of
Sins
;
And
we
are
witnesses
of
these
things
,
and
so
is
also
the
Holy
Ghost
,
whom
God
hath
given
to
them
that
obey
him
.
Acts
XVII
.
30.
Paul
tells
the
Athenians
,
That
now
under
the
Gospel
,
God
commandeth
all
Men
every
where
to
REPENT
.
Acts
XX.
21.
St.
Paul
in
his
last
Conference
with
the
Elders
of
Ephesus
,
professes
to
have
taught
them
the
whole
Doctrine
necessary
to
Salvation
.
I
have
,
says
he
,
kept
back
nothing
that
was
profitable
unto
you
;
But
have
shewed
you
,
and
have
taught
you
publickly
,
and
from
house
to
house
;
Testifying
both
to
the
Iews
and
to
the
Greeks
:
And
then
gives
an
account
what
his
Preaching
had
been
,
viz.
REPENTANCE
towards
God
,
and
Faith
towards
our
Lord
Iesus
the
Messiah
.
This
was
the
Sum
and
Substance
of
the
Gospel
which
St.
Paul
Preached
;
and
was
all
that
he
knew
necessary
to
Salvation
;
viz.
Repentance
,
and
believing
Iesus
to
be
the
Messiah
:
And
so
takes
his
last
farewel
of
them
,
whom
he
should
never
see
again
,
v.
32.
in
these
words
.
And
now
Brethren
,
I
commend
you
to
God
,
and
to
the
word
of
his
Grace
,
which
is
able
to
build
you
up
,
and
to
give
you
an
inheritance
among
all
them
that
are
sanctified
.
There
is
an
Inheritance
conveyed
by
the
Word
and
Covenant
of
Grace
;
but
it
is
only
to
those
who
are
Sanctified
.
Acts.
XXIV
.
24.
When
Felix
sent
for
Paul
,
that
he
and
his
Wife
Drusilla
might
hear
him
,
concerning
the
Faith
in
Christ
;
Paul
reasoned
of
Righteousness
,
or
Justice
,
and
Temperance
;
the
Duties
we
owe
to
others
,
and
to
our selves
;
and
of
the
Judgment
to
come
;
Till
he
made
Felix
to
tremble
.
Whereby
it
appears
,
that
Temperance
and
Iustice
were
Fundamental
parts
of
the
Religion
that
Paul
professed
,
and
were
contained
in
the
Faith
which
he
Preached
.
And
if
we
find
the
Duties
of
the
Moral
Law
not
pressed
by
him
every
where
;
We
must
remember
,
That
most
of
his
Sermons
left
upon
Record
,
were
Preached
in
their
Synagogues
to
the
Jews
,
who
acknowledged
their
Obedience
due
to
all
the
Precepts
of
the
Law
:
And
would
have
taken
it
amiss
to
have
been
suspected
,
not
to
have
been
more
Zealous
for
the
Law
than
he
.
And
therefore
it
was
with
reason
that
his
Discourses
were
directed
chiefly
to
what
they
yet
wanted
,
and
were
averse
to
;
the
knowledge
and
imbracing
of
Jesus
their
promised
Messiah
.
But
what
his
Preaching
generally
was
,
if
we
will
believe
him
himself
,
we
may
see
Acts
XXVI
.
Where
giving
an
Account
to
King
Agrippa
of
his
Life
and
Doctrine
,
he
tells
him
,
v.
20.
I
shewed
unto
them
of
Damascus
,
and
at
Ierusalem
,
and
throughout
all
the
Coasts
of
Iudea
,
and
then
to
the
Gentiles
,
that
they
should
repent
and
turn
to
God
,
and
do
works
meet
for
Repentance
.
Thus
we
see
,
by
the
Preaching
of
our
Saviour
and
his
Apostles
,
that
he
required
of
those
who
believed
him
to
be
the
Messiah
,
and
received
him
for
their
Lord
and
Deliverer
,
that
they
should
live
by
his
Laws
:
And
that
(
though
in
consideration
of
their
becoming
his
Subjects
,
by
Faith
in
him
,
whereby
they
believed
and
took
him
to
be
the
Messiah
,
their
former
Sins
should
be
forgiven
)
Yet
he
would
own
none
to
be
his
,
nor
receive
them
as
true
denizons
of
the
New
Ierusalem
,
into
the
inheritance
of
Eternal
Life
;
but
leave
them
to
the
Condemnation
of
the
Unrighteous
;
who
renounced
not
their
former
Miscarriages
,
and
lived
in
a
sincere
Obedience
to
his
Commands
.
What
he
expects
from
his
Followers
,
he
has
sufficiently
declared
as
a
Legislator
.
And
that
they
may
not
be
deceived
,
by
mistaking
the
Doctrine
of
Faith
,
Grace
,
Free-Grace
,
and
the
Pardon
and
Forgiveness
of
Sins
and
Salvation
by
him
,
(
which
was
the
great
End
of
his
Coming
)
He
more
than
once
declares
to
them
;
For
what
omissions
and
miscarriages
he
shall
Judge
and
Condemn
to
Death
,
even
those
who
have
owned
him
,
and
done
Miracles
in
his
Name
;
when
he
comes
at
last
to
render
to
every
one
according
to
what
he
hath
DONE
in
the
Flesh
;
Sitting
upon
his
Great
and
Glorious
Tribunal
,
at
the
end
of
the
World.
The
first
place
where
we
find
our
Saviour
to
have
mentioned
the
day
of
Judgment
,
is
Ioh.
V.
28
,
29.
in
these
words
;
The
hour
is
coming
,
in
which
all
that
are
in
their
Graves
shall
hear
his
[
i.
e.
the
Son
of
God's
]
Voice
,
and
shall
come
forth
;
They
that
have
DONE
GOOD
unto
the
Resurrection
of
Life
;
And
they
that
have
DONE
EVIL
,
unto
the
Resurrection
of
Damnation
.
That
which
puts
the
distinction
,
if
we
will
believe
our
Saviour
,
is
the
having
done
good
or
evil
.
And
he
gives
a
reason
of
the
necessity
of
his
Judging
or
Condemning
those
who
have
done
Evil
,
in
the
following
words
;
v.
30.
I
can
of
my
own
self
do
nothing
.
As
I
hear
I
judge
;
And
my
Iudgment
is
just
:
Because
I
seek
not
my
own
Will
,
but
the
Will
of
my
Father
who
hath
sent
me
.
He
could
not
judge
of
himself
;
He
had
but
a
delegated
Power
of
Judging
from
the
Father
,
whose
Will
he
obeyed
in
it
,
and
who
was
of
purer
Eyes
than
to
admit
any
unjust
Person
into
the
Kingdom
of
Heaven
.
Matt.
VII
.
22
,
23.
Speaking
again
of
that
day
,
he
tells
what
his
Sentence
will
be
,
depart
from
me
ye
WORKERS
of
Iniquity
.
Faith
in
the
Penitent
and
Sincerely
Obedient
,
supplies
the
defect
of
their
Performances
;
and
so
by
Grace
they
are
made
Just.
But
we
may
observe
;
None
are
Sentenced
or
Punished
for
Unbelief
;
but
only
for
their
Misdeeds
.
They
are
Workers
of
Iniquity
on
whom
the
Sentence
is
Pronounced
.
Matt.
XIII
.
14.
At
the
end
of
the
World
,
the
Son
of
Man
shall
send
forth
his
Angels
;
And
they
shall
gather
out
of
his
Kingdom
all
Scandals
,
and
them
which
DO
INIQVITY
;
And
cast
them
into
a
Furnace
of
Fire
;
There
shall
be
wailing
and
gnashing
of
Teeth
.
And
again
,
v.
49.
The
Angels
shall
sever
the
WICKED
from
among
the
IVST
;
and
shall
cast
them
into
the
Furnace
of
Fire
.
Matt.
XVI
.
24.
For
the
Son
of
Man
shall
come
in
the
Glory
of
his
Father
,
with
his
Angels
:
And
then
be
shall
Reward
every
Man
according
to
his
WORKS
.
Luke
XIII
.
26.
Then
shall
ye
begin
to
say
;
We
have
eaten
and
drunk
in
thy
Presence
,
and
thou
hast
taught
in
our
Streets
.
But
he
shall
say
,
I
tell
you
,
I
know
you
not
;
Depart
from
me
ye
WORKERS
of
Iniquity
.
Matt.
XXV
.
21-26
.
When
the
Son
of
Man
shall
come
in
his
Glory
;
and
before
him
shall
be
gathered
all
Nations
;
He
shall
set
the
Sheep
on
his
right
hand
,
and
the
Goats
on
his
Left
:
Then
shall
the
King
say
to
them
on
his
Right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
,
from
the
Foundation
of
the
World
;
For
,
I
was
an
hungred
,
and
ye
gave
me
Meat
;
I
was
thirsty
,
and
ye
gave
me
drink
;
I
was
a
stranger
,
and
ye
took
me
in
;
Naked
,
and
ye
cloathed
me
;
I
was
sick
,
and
ye
visited
me
;
I
was
in
Prison
,
and
ye
came
unto
me
.
Then
shall
the
Righteous
Answer
him
,
saying
,
Lord
,
When
saw
we
thee
an
hungred
,
and
fed
thee
?
&c.
And
the
King
shall
answer
,
and
say
unto
them
;
Verily
,
I
say
unto
you
,
In
as
much
as
ye
have
done
it
unto
one
of
the
least
of
these
my
Brethren
,
ye
have
done
it
unto
me
.
Then
shall
he
say
unto
them
on
the
left
hand
,
Depart
from
me
,
ye
Cursed
,
into
everlasting
Fire
,
prepared
for
the
Devil
and
his
Angels
.
For
I
was
an
hungred
,
and
ye
gave
me
no
meat
;
I
was
thirsty
,
and
ye
gave
me
no
drink
;
I
was
a
stranger
,
and
ye
took
me
not
in
;
Naked
,
and
ye
cloathed
me
not
;
Sick
and
in
prison
,
and
ye
visited
me
not
.
In
so
much
that
ye
did
it
not
to
one
of
these
,
ye
did
it
not
to
me
.
And
these
shall
go
into
Everlasting
Punishment
:
But
the
Righteous
into
Life
Eternal
.
These
,
I
think
,
are
all
the
places
where
our
Saviour
mentions
the
last
Judgment
;
or
describes
his
way
of
Proceeding
in
that
Great
Day
:
Wherein
,
as
we
have
observed
,
it
is
remarkable
,
that
every
where
the
Sentence
follows
,
doing
or
not
doing
;
without
any
mention
of
believing
,
or
not
believing
.
Not
that
any
to
whom
the
Gospel
hath
been
Preached
,
shall
be
Saved
,
without
believing
Iesus
to
be
the
Messiah
:
For
all
being
Sinners
,
and
Transgressors
of
the
Law
,
and
so
unjust
;
are
all
liable
to
Condemnation
;
unless
they
believe
,
and
so
through
Grace
are
justified
by
God
for
this
Faith
,
which
shall
be
accounted
to
them
for
Righteousness
.
But
the
rest
wanting
this
Cover
,
this
allowance
for
their
Transgressions
,
must
answer
for
all
their
Actions
:
And
being
found
Transgressors
of
the
Law
,
shall
by
the
Letter
,
and
Sanction
of
that
Law
,
be
Condemned
,
for
not
having
paid
a
full
Obedience
to
that
Law
:
And
not
for
want
of
Faith.
That
is
not
the
Guilt
,
on
which
the
Punishment
is
laid
;
though
it
be
the
want
of
Faith
,
which
lays
open
their
Guilt
uncovered
;
And
exposes
them
to
the
Sentence
of
the
Law
,
against
all
that
are
Unrighteous
.
The
common
Objection
here
,
is
;
If
all
Sinners
shall
be
Condemned
,
but
such
as
have
a
gracious
allowance
made
them
;
And
so
are
justified
by
God
,
for
believing
Iesus
to
be
the
Messiah
,
and
so
taking
him
for
their
King
,
whom
they
are
resolved
to
obey
,
to
the
utmost
of
their
Power
;
What
shall
become
of
all
Mankind
,
who
lived
before
our
Saviour's
time
;
Who
never
heard
of
his
Name
;
And
consequently
could
not
believe
in
him
?
To
this
,
the
Answer
is
so
obvious
and
natural
,
that
one
would
wonder
,
how
any
reasonable
Man
should
think
it
worth
the
urging
.
No
body
was
,
or
can
be
,
required
to
believe
what
was
never
proposed
to
him
,
to
believe
.
Before
the
Fulness
of
time
,
which
God
from
the
Council
of
his
own
Wisdom
had
appointed
to
send
his
Son
in
;
He
had
at
several
times
,
and
in
rent
Manners
,
promised
to
the
People
of
Israel
,
an
extraordinary
Person
to
come
;
Who
,
raised
from
amongst
themselves
,
should
be
their
Ruler
and
Deliverer
.
The
time
;
And
other
Circumstances
of
his
Birth
,
Life
,
and
Person
;
he
had
in
sundry
Prophesies
so
particularly
described
,
and
so
plainly
foretold
,
that
He
was
well
known
,
and
expected
by
the
Jews
;
under
the
Name
of
the
Messiah
,
or
Anointed
,
given
him
in
some
of
these
Prophesies
.
All
then
that
was
required
before
his
appearing
in
the
World
,
was
to
believe
what
God
had
revealed
;
And
to
rely
with
a
full
assurance
on
God
for
the
performance
of
his
Promise
;
And
to
believe
,
that
in
due
time
he
would
send
them
the
Messiah
;
this
anointed
King
;
this
promised
Saviour
,
and
Deliverer
;
according
to
his
Word
.
This
Faith
in
the
promises
of
God
;
This
relying
and
acquiescing
in
his
Word
and
Faithfulness
;
The
Almighty
takes
well
at
our
hands
,
as
a
great
mark
of
homage
,
paid
by
us
poor
frail
Creatures
,
to
his
Goodness
and
Truth
,
as
well
as
to
his
Power
and
Wisdom
;
And
accepts
it
as
an
acknowledgment
of
his
peculiar
Providence
,
and
Benignity
to
us
.
And
therefore
our
Saviour
tells
us
,
Iohn
XII
.
44.
He
that
believes
on
me
,
believes
not
on
me
;
But
on
him
that
sent
me
.
The
works
of
Nature
shew
his
Wisdom
and
Power
:
But
't
is
his
peculiar
Care
of
Mankind
,
most
eminently
discovered
in
his
Promises
to
them
,
that
shews
his
Bounty
and
Goodness
;
And
consequently
engages
their
Hearts
in
Love
and
Affection
to
him
.
This
oblation
of
an
Heart
,
fixed
with
dependance
and
affection
on
him
,
is
the
most
acceptable
Tribute
we
can
pay
him
;
the
foundation
of
true
Devotion
;
and
Life
of
all
Religion
.
What
a
value
he
puts
on
this
depending
on
his
Word
,
and
resting
satisfied
in
his
Promises
,
We
have
an
Example
in
Abraham
;
whose
Faith
Was
counted
to
him
for
Righteousness
;
As
we
have
before
remarked
out
of
Rom.
IV.
And
his
relying
firmly
on
the
Promise
of
God
,
without
any
doubt
of
its
performance
;
gave
him
the
Name
,
of
the
Father
of
the
Faithful
;
And
gained
him
so
much
favour
with
the
Almighty
,
that
he
was
called
the
Friend
of
God
:
The
Highest
and
most
Glorious
Title
can
be
bestowed
on
a
Creature
.
The
thing
promised
was
no
more
,
but
a
Son
by
his
Wife
Sarah
;
and
a
numerous
Posterity
by
him
,
which
should
possess
the
Land
of
Canaan
.
These
were
but
Temporal
Blessings
;
And
(
except
the
Birth
of
a
Son
)
very
remote
;
Such
as
he
should
never
live
to
see
,
nor
in
his
own
Person
have
the
benefit
of
.
But
because
he
questioned
not
the
Performance
of
it
;
But
rested
fully
satisfied
in
the
Goodness
,
Truth
,
and
Faithfulness
of
God
who
had
promised
;
it
was
counted
to
him
for
Righteousness
.
Let
us
see
how
St.
Paul
expresses
it
;
Rom.
IV.
18-22
.
Who
,
against
hope
,
believed
in
hope
,
that
he
might
become
the
Father
of
many
Nations
;
According
to
that
which
was
spoken
,
so
shall
thy
Seed
be
.
And
being
not
weak
in
his
Faith
,
he
considered
not
his
own
Body
now
dead
,
when
he
was
above
an
hundred
years
old
;
Neither
yet
the
deadness
of
Sarah
's
Womb.
He
staggered
not
at
the
Promise
of
God
through
unbelief
,
but
was
strong
in
Faith
,
giving
Glory
to
God
;
And
being
fully
perswaded
,
that
what
he
had
promised
,
he
was
able
to
perform
.
And
THEREFORE
,
it
was
imputed
to
him
for
Righteousness
.
St.
Paul
having
here
Emphatically
described
the
strength
and
firmness
of
Abraham's
Faith
,
informs
us
;
That
he
thereby
gave
glory
to
God
;
And
therefore
it
was
accounted
to
him
for
Righteousness
.
This
is
the
way
that
God
deals
with
poor
frail
Mortals
.
He
is
graciously
pleased
to
take
it
well
of
them
;
And
give
it
the
place
of
Righteousness
,
and
a
kind
of
merit
in
his
sight
;
If
they
believe
his
Promises
,
and
have
a
steadfast
relying
on
his
veracity
and
goodness
.
St.
Paul
Heb.
XI
.
6.
tells
us
;
Without
Faith
it
is
impossible
to
please
God
:
But
at
the
same
time
tells
us
what
Faith
that
is
.
For
,
says
he
,
He
that
cometh
to
God
,
must
believe
that
he
is
;
And
that
he
is
a
rewarder
of
them
that
diligently
seek
him
.
He
must
be
perswaded
of
God's
Mercy
and
good
Will
to
those
,
who
seek
to
obey
him
;
And
rest
assured
of
his
rewarding
those
who
rely
on
him
,
for
whatever
,
either
by
the
light
of
Nature
,
or
particular
Promises
,
he
has
revealed
to
them
of
his
tender
Mercies
;
and
taught
them
to
expect
from
his
Bounty
.
This
description
of
Faith
(
that
we
might
not
mistake
what
he
means
by
that
Faith
,
without
which
we
cannot
please
God
,
and
which
recommended
the
Saints
of
Old
)
St.
Paul
places
in
the
middle
of
the
List
of
those
who
were
Eminent
for
their
Faith
;
And
whom
he
sets
as
Patterns
to
the
converted
Hebrews
,
under
Persecution
;
to
encourage
them
to
persist
in
their
confidence
of
Deliverance
by
the
Coming
of
Iesus
Christ
;
And
in
their
belief
of
the
Promises
they
now
had
under
the
Gospel
:
Not
to
draw
back
from
the
Hope
that
was
set
before
them
;
Nor
Apostatize
from
the
Profession
of
the
Christian
Religion
.
This
is
plain
from
v.
35-38
.
of
the
precedent
Chapter
:
Cast
not
away
therefore
your
confidence
,
which
hath
great
recompence
of
Reward
.
For
ye
have
great
need
of
persisting
,
or
Perseverance
;
(
for
so
the
Greek
word
signifies
here
,
which
our
Translation
renders
Patience
.
Vid.
Luke
VIII
.
15.
)
That
after
ye
have
done
the
Will
of
God
,
ye
might
receive
the
Promise
.
For
yet
a
little
while
,
and
he
that
shall
come
will
come
,
and
will
not
tarry
.
Now
the
just
shall
live
by
Faith.
But
if
any
man
draw
back
,
my
soul
shall
have
no
pleasure
in
him
.
The
Examples
of
Faith
,
which
St.
Paul
enumerates
and
proposes
in
the
following
words
,
Chap.
XI
.
plainly
shew
,
that
the
Faith
whereby
those
Believers
of
old
pleased
God
,
was
nothing
but
a
steadfast
relyance
on
the
Goodness
and
Faithfulness
of
God
,
for
those
good
things
,
which
either
the
light
of
Nature
,
or
particular
Promises
,
had
given
them
grounds
to
hope
for
.
Of
what
avail
this
Faith
was
with
God
,
we
may
see
,
v.
4.
By
Faith
Abel
offered
unto
God
a
more
excellent
Sacrifice
than
Cain
;
by
which
he
obtained
witness
that
he
was
Righteous
.
V.
5.
By
Faith
Enoch
was
translated
,
that
he
should
not
see
Death
:
For
before
his
translation
he
had
this
Testimony
,
that
be
pleased
God.
V.
7.
Noah
,
being
warned
of
God
of
things
not
seen
as
yet
;
being
wary
,
by
Faith
prepared
an
Ark
,
to
the
saving
of
his
House
;
By
the
which
be
condemned
the
World
,
and
became
Heir
of
the
Righteousness
which
is
by
Faith.
And
what
it
was
that
God
so
graciously
accepted
and
rewarded
,
we
are
told
,
v.
11.
Through
Faith
also
Sarah
her self
received
strength
to
conceive
seed
,
and
was
delivered
of
a
Child
;
when
she
was
past
age
.
How
she
came
to
obtain
this
Grace
from
God
,
the
Apostle
tells
us
;
Because
she
judged
him
Faithful
who
had
promised
.
Those
therefore
who
pleased
God
,
and
were
accepted
by
him
before
the
Coming
of
Christ
,
did
it
only
by
believing
the
Promises
,
and
relying
on
the
Goodness
of
God
,
as
far
as
he
had
revealed
it
to
them
.
For
the
Apostle
,
in
the
following
words
,
tells
us
,
v.
13.
These
all
died
in
Faith
,
not
having
received
(
the
accomplishment
of
)
the
Promises
;
but
having
seen
them
afar
off
:
And
were
perswaded
of
them
,
and
embraced
them
.
This
was
all
that
was
required
of
them
;
to
be
perswaded
of
,
and
embrace
the
Promises
which
they
had
.
They
could
be
perswaded
of
no
more
than
was
proposed
to
them
;
Embrace
no
more
than
was
revealed
;
according
to
the
Promises
they
had
received
,
and
the
Dispensations
they
were
under
.
And
if
the
Faith
of
things
seen
afar
off
;
If
their
trusting
in
God
for
the
Promises
he
then
gave
them
;
If
a
belief
of
the
Messiah
to
come
;
were
sufficient
to
render
those
who
lived
in
the
Ages
before
Christ
,
Acceptable
to
God
,
and
Righteous
before
him
;
I
desire
those
who
tell
us
,
that
God
will
not
,
(
nay
,
some
go
so
far
as
to
say
)
cannot
accept
any
who
do
not
believe
every
Article
of
their
particular
Creeds
and
Systems
;
to
consider
,
why
God
,
out
of
his
Infinite
Mercy
,
cannot
as
well
Justifie
Man
now
for
believing
Iesus
of
Nazareth
to
be
the
promised
Messiah
,
the
King
and
Deliverer
;
as
those
heretofore
,
who
believed
only
that
God
would
,
according
to
his
Promise
,
in
due
time
send
the
Messiah
,
to
be
a
King
and
Deliverer
.
There
is
another
Difficulty
often
to
be
met
with
,
which
seems
to
have
something
of
more
weight
in
it
:
And
that
is
,
that
though
the
Faith
of
those
before
Christ
;
(
believing
that
God
would
send
the
Messiah
,
to
be
a
Prince
,
and
a
Saviour
to
his
People
,
as
he
had
promised
;
)
And
the
Faith
of
those
since
his
time
,
(
believing
Iesus
to
be
that
Messiah
,
promised
and
sent
by
God
)
shall
be
accounted
to
them
for
Righteousness
,
Yet
what
shall
become
of
all
the
rest
of
Mankind
;
who
having
never
heard
of
the
Promise
or
News
of
a
Saviour
,
not
a
word
of
a
Messiah
to
be
sent
,
or
that
was
come
,
have
had
no
thought
or
belief
concerning
him
?
To
this
I
Answer
;
That
God
will
require
of
every
man
,
According
to
what
a
man
hath
,
and
not
according
to
what
he
hath
not
.
He
will
not
expect
the
Improvement
of
Ten
Talents
,
where
he
gave
but
One
;
Nor
require
any
one
should
believe
a
Promise
,
of
which
he
has
never
heard
.
The
Apostle's
Reasoning
,
Rom.
X.
14.
is
very
just
:
How
shall
they
believe
in
him
,
of
whom
they
have
not
heard
?
But
though
there
be
many
,
who
being
strangers
to
the
Common-wealth
of
Israel
,
were
also
strangers
to
the
Oracles
of
God
committed
to
that
People
;
Many
,
to
whom
the
Promise
of
the
Messiah
never
came
,
and
so
were
never
in
a
capacity
to
believe
or
reject
that
Revelation
;
Yet
God
had
,
by
the
Light
of
Reason
,
revealed
to
all
Mankind
,
who
would
make
use
of
that
Light
,
that
he
was
Good
and
Merciful
.
The
same
spark
of
the
Divine
Nature
and
Knowledge
in
Man
,
which
making
him
a
Man
,
shewed
him
the
Law
he
was
under
as
a
Man
;
Shewed
him
also
the
way
of
Attoning
the
merciful
,
kind
,
compassionate
Author
and
Father
of
him
and
his
Being
,
when
he
had
transgressed
that
Law.
He
that
made
use
of
this
Candle
of
the
Lord
,
so
far
as
to
find
what
was
his
Duty
;
could
not
miss
to
find
also
the
way
to
Reconciliation
and
Forgiveness
,
when
he
had
failed
of
his
Duty
:
Though
if
he
used
not
his
Reason
this
way
;
If
he
put
out
,
or
neglected
this
Light
;
he
might
,
perhaps
,
see
neither
.
The
Law
is
the
eternal
,
immutable
Standard
of
Right
.
And
a
part
of
that
Law
is
,
that
a
man
should
forgive
,
not
only
his
Children
,
but
his
Enemies
;
upon
their
Repentance
,
asking
Pardon
,
and
Amendment
.
And
therefore
he
could
not
doubt
that
the
Author
of
this
Law
,
and
God
of
Patience
and
Consolation
,
who
is
rich
in
Mercy
,
would
forgive
his
frail
Off-spring
;
if
they
acknowledged
their
Faults
,
disapproved
the
Iniquity
of
their
Transgressions
,
beg'd
his
Pardon
,
and
resolved
in
earnest
for
the
future
to
conform
their
Actions
to
this
Rule
,
which
they
owned
to
be
Just
and
Right
.
This
way
of
Reconciliation
,
this
hope
of
Attonement
,
the
Light
of
Nature
revealed
to
them
.
And
the
Revelation
of
the
Gospel
having
said
nothing
to
the
contrary
,
leaves
them
to
stand
and
fall
to
their
own
Father
and
Master
,
whose
Goodness
and
Mercy
is
over
all
his
Works
.
I
know
some
are
forward
to
urge
that
place
of
the
Acts
,
Chap.
IV.
as
contrary
to
this
.
The
words
,
v.
10.
&
12.
stand
thus
:
Be
it
known
unto
you
all
,
and
to
all
the
People
of
Israel
,
that
by
the
Name
of
Iesus
Christ
of
Nazareth
,
whom
ye
crucified
,
whom
God
raised
from
the
dead
,
even
by
him
doth
this
man
,
[
i.
e.
The
lame
man
restored
by
Peter
]
stand
here
before
you
whole
.
This
is
the
stone
which
is
set
at
nought
by
you
builders
,
which
is
become
the
head
of
the
Corner
.
Neither
is
there
Salvation
in
any
other
:
For
there
is
none
other
name
under
Heaven
given
among
men
,
in
which
we
must
be
saved
.
Which
,
in
short
,
is
;
that
Iesus
is
the
only
true
Messiah
;
Neither
is
there
any
other
Person
but
he
given
to
be
a
Mediator
between
God
and
Man
,
in
whose
Name
we
may
ask
and
hope
for
Salvation
.
It
will
here
possibly
be
asked
,
Quorsum
perditio
hoec
?
What
need
was
there
Of
a
Saviour
?
What
Advantage
have
we
by
Iesus
Christ
?
It
is
enough
to
justifie
the
fitness
of
any
thing
to
be
done
,
by
resolving
it
into
the
Wisdom
of
God
,
who
has
done
it
;
Whereof
our
narrow
Understandings
,
and
short
Views
may
utterly
incapacitate
us
to
judge
.
We
know
little
of
this
visible
,
and
nothing
at
all
of
the
state
of
that
Intellectual
World
;
wherein
are
infinite
numbers
and
degrees
of
Spirits
out
of
the
reach
of
our
ken
or
guess
;
And
therefore
know
not
what
Transactions
there
were
between
God
and
our
Saviour
,
in
reference
to
his
Kingdom
.
We
know
not
what
need
there
was
to
set
up
a
Head
and
a
Chieftain
,
in
opposition
to
The
Prince
of
this
World
,
the
Prince
of
the
Power
of
the
Air
,
&c.
Whereof
there
are
more
than
obscure
intimations
in
Scripture
.
And
we
shall
take
too
much
upon
us
,
if
we
shall
call
God's
Wisdom
or
Providence
to
Account
,
and
pertly
condemn
for
needless
,
all
that
that
our
weak
,
and
perhaps
biaffed
Vnderstandings
,
cannot
Account
for
.
Though
this
general
Answer
be
Reply
enough
to
the
forementioned
Demand
,
and
such
as
a
Rational
Man
,
or
fair
searcher
after
Truth
,
will
acquiesce
in
;
Yet
in
this
particular
case
,
the
Wisdom
and
Goodness
of
God
has
shewn
it self
so
visibly
to
common
Apprehensions
,
that
it
hath
furnished
us
abundantly
wherewithal
to
satisfie
the
Curious
and
Inquisitive
;
who
will
not
take
a
Blessing
,
unless
they
be
instructed
what
need
they
had
of
it
,
and
why
it
was
bestowed
upon
them
.
The
great
and
many
Advantages
we
receive
by
the
coming
of
Iesus
the
Messiah
,
will
shew
that
it
was
not
without
need
,
that
he
was
sent
into
the
World.
The
Evidence
of
our
Saviour's
Mission
from
Heaven
is
so
great
,
in
the
multitude
of
Miracles
he
did
before
all
sorts
of
People
;
(
which
the
Divine
Providence
and
Wisdom
has
so
ordered
,
that
they
never
were
,
nor
could
be
denied
by
any
of
the
Enemies
and
Opposers
of
Christianity
,
)
that
what
he
delivered
cannot
but
be
received
as
the
Oracles
of
God
,
and
unquestionable
Verity
.
Though
the
Works
of
Nature
,
in
every
part
of
them
,
sufficiently
Evidence
a
Deity
;
Yet
the
World
made
so
little
use
of
their
Reason
,
that
they
saw
him
not
;
Where
even
by
the
impressions
of
himself
he
was
easie
to
be
found
.
Sense
and
Lust
blinded
their
minds
in
some
;
And
a
careless
Inadvertency
in
others
;
And
fearful
Apprehensions
in
most
(
who
either
believed
there
were
,
or
could
not
but
suspect
there
might
be
,
Superiour
unknown
Beings
)
gave
them
up
into
the
hands
of
their
Priests
,
to
fill
their
Heads
with
false
Notions
of
the
Deity
,
and
their
Worship
with
foolish
Rites
,
as
they
pleased
:
And
what
Dread
or
Craft
once
began
,
Devotion
soon
made
Sacred
,
and
Religion
immutable
.
In
this
state
of
Darkness
and
Ignorance
of
the
true
God
,
Vice
and
Superstition
held
the
World.
Nor
could
any
help
be
had
or
hoped
for
from
Reason
;
which
could
not
be
heard
,
and
was
judged
to
have
nothing
to
do
in
the
case
:
The
Priests
every
where
,
to
secure
their
Empire
,
having
excluded
Reason
from
having
any
thing
to
do
in
Religion
.
And
in
the
croud
of
wrong
Notions
,
and
invented
Rites
,
the
World
had
almost
lost
the
sight
of
the
One
only
True
God.
The
Rational
and
thinking
part
of
Mankind
,
't
is
true
,
when
they
sought
after
him
,
found
the
One
,
Supream
,
Invisible
God
:
But
if
they
acknowledged
and
worshipped
him
,
it
was
only
in
their
own
minds
.
They
kept
this
Truth
locked
up
in
their
own
breast
as
a
Secret
,
nor
ever
durst
venture
it
amongst
the
People
;
much
less
amongst
the
Priests
,
those
wary
Guardians
of
their
own
Creeds
and
Profitable
Inventions
.
Hence
we
see
that
Reason
,
speaking
never
so
clearly
to
the
Wise
and
Vertuous
,
had
never
Authority
enough
to
prevail
on
the
Multitude
;
and
to
perswade
the
Societies
of
Men
,
that
there
was
but
One
God
,
that
alone
was
to
be
owned
and
worshipped
.
The
Belief
and
Worship
of
One
God
,
was
the
National
Religion
of
the
Israelites
alone
:
And
if
we
will
consider
it
,
it
was
introduced
and
supported
amongst
that
People
by
Revelation
.
They
were
in
Goshen
,
and
had
Light
;
whilst
the
rest
of
the
World
were
in
almost
Egyptian
Darkness
,
without
God
in
the
World.
There
was
no
part
of
Mankind
,
who
had
quicker
Parts
,
or
improved
them
more
;
that
had
a
greater
light
of
Reason
,
or
followed
it
farther
in
all
sorts
of
Speculations
,
than
the
Athenians
:
And
yet
we
find
but
one
Socrates
amongst
them
,
that
opposed
and
laughed
at
their
Polytheism
,
and
wrong
Opinions
of
the
Deity
;
And
we
see
how
they
rewarded
him
for
it
.
Whatsoever
Plato
,
and
the
soberest
of
the
Philosophers
thought
of
the
Nature
and
Being
of
the
One
God
,
they
were
fain
,
in
their
outward
Professions
and
Worship
,
to
go
with
the
Herd
,
and
keep
to
the
Religion
established
by
Law
;
Which
what
it
was
,
and
how
it
had
disposed
the
mind
of
these
knowing
,
and
quick-sighted
Grecians
,
St.
Paul
tells
us
,
Acts
XVII
.
22-29
.
Ye
men
of
Athens
,
says
he
,
I
perceive
that
in
all
things
ye
are
too
superstitious
.
For
as
I
passed
by
,
and
beheld
your
Devotions
,
I
found
an
Altar
with
this
Inscription
,
TO
THE
VNKNOWN
GOD.
Whom
therefore
ye
ignorantly
worship
,
him
declare
I
unto
you
.
God
that
made
the
World
,
and
all
things
therein
,
seeing
that
he
is
Lord
of
Heaven
and
Earth
,
dwelleth
not
in
Temples
made
with
hands
:
Neither
is
worshipped
with
mens
hands
,
as
though
he
needed
nay
thing
,
seeing
he
giveth
unto
all
life
,
and
breath
,
and
all
things
;
And
hath
made
of
one
Blood
all
the
Nations
of
Men
,
for
to
dwell
on
the
face
of
the
Earth
;
And
hath
determined
the
times
before
appointed
,
and
the
bounds
of
their
Habitations
;
That
they
should
seek
the
Lord
,
if
haply
they
might
feel
him
out
,
and
find
him
,
though
he
be
not
far
from
every
one
of
us
.
Here
he
tells
the
Athenians
,
that
they
,
and
the
rest
of
the
World
(
given
up
to
Superstition
)
whatever
Light
there
was
in
the
Works
of
Creation
and
Providence
,
to
lead
them
to
the
True
God
,
yet
they
few
of
them
found
him
.
He
was
every
where
near
them
;
yet
they
were
but
like
People
groping
and
feeling
for
something
in
the
dark
,
and
did
not
see
him
with
a
full
clear
day-light
;
But
thought
the
Godhead
like
to
Gold
,
and
Silver
,
and
Stone
,
graven
by
Art
and
man's
device
.
In
this
state
of
Darkness
and
Error
,
in
reference
to
the
True
God
,
our
Saviour
found
the
World.
But
the
clear
Revelation
he
brought
with
him
,
dissipated
this
Darkness
;
made
the
One
Invisible
True
God
known
to
the
World
:
And
that
with
such
Evidence
and
Energy
,
that
Polytheism
and
Idolatry
hath
no
where
been
able
to
withstand
it
.
But
where
ever
the
Preaching
of
the
Truth
he
delivered
,
and
the
Light
of
the
Gospel
hath
come
,
those
Mists
have
been
dispelled
.
And
in
effect
we
see
that
since
our
Saviour's
time
,
the
Belief
of
One
God
has
prevailed
and
spread
it self
over
the
face
of
the
Earth
.
For
even
to
the
Light
that
the
Messiah
brought
into
the
World
with
him
,
we
must
ascribe
the
owning
,
and
Profession
of
One
God
,
which
the
Mahumetan
Religion
had
derived
and
borrowed
from
it
.
So
that
in
this
sense
it
is
certainly
and
manifestly
true
of
our
Saviour
,
what
St.
Iohn
says
of
him
;
I
Iohn
III.
8.
For
this
purpose
the
Son
of
God
was
manifested
,
that
he
might
destroy
the
works
of
the
Devil
.
This
Light
the
World
needed
,
and
this
Light
it
received
from
him
:
That
there
is
but
One
God
,
and
he
Eternal
;
Invisible
;
Not
like
to
any
visible
Objects
,
nor
to
be
represented
by
them
.
If
it
be
asked
,
whether
the
Revelation
to
the
Patriarchs
by
Moses
,
did
not
teach
this
,
and
why
that
was
not
enough
?
The
Answer
is
obvious
;
that
however
clearly
the
Knowledge
of
One
Invisible
God
,
maker
of
Heaven
and
Earth
,
was
revealed
to
them
;
Yet
that
Revelation
was
shut
up
in
a
little
corner
of
the
World
;
amongst
a
People
by
that
very
Law
,
which
they
received
with
it
,
excluded
from
a
Commerce
and
Communication
with
the
rest
of
mankind
.
The
Gentile
World
in
our
Saviour's
time
,
and
several
Ages
before
,
could
have
no
Attestation
of
the
Miracles
,
on
which
the
Hebrews
built
their
Faith
,
but
from
the
Iews
themselves
;
A
People
not
known
to
the
greatest
part
of
mankind
;
Contemned
and
thought
vilely
of
by
those
Nations
that
did
know
them
;
And
therefore
very
unfit
and
unable
to
propagate
the
Doctrine
of
One
God
in
the
World
,
and
diffuse
it
through
the
Nations
of
the
Earth
,
by
the
strength
and
force
of
that
Ancient
Revelation
,
upon
which
they
had
received
it
.
But
our
Saviour
,
when
he
came
,
threw
down
this
Wall
of
Partition
;
And
did
not
confine
his
Miracles
or
Message
to
the
Land
of
Canaan
,
or
the
Worshippers
at
Ierusalem
.
But
he
himself
preached
at
Samaria
,
and
did
miracles
in
the
Borders
of
Tyre
and
Sydon
,
and
before
multitudes
of
People
gathered
from
all
Quarters
.
And
after
his
Resurrection
,
sent
his
Apostles
amongst
the
Nations
,
accompanied
with
Miracles
;
which
were
done
in
all
Parts
so
frequently
,
and
before
so
many
Witnesses
of
all
sorts
,
in
broad
day-light
,
that
,
as
I
have
often
observed
,
the
Enemies
of
Christianity
have
never
dared
to
deny
them
;
No
,
not
Iulian
himself
:
Who
neither
wanted
Skill
nor
Power
to
enquire
into
the
Truth
;
Nor
would
have
failed
to
have
proclaimed
and
exposed
it
,
if
he
could
have
detected
any
falshood
in
the
History
of
the
Gospel
;
or
found
the
least
ground
to
question
the
Matter
of
Fact
published
of
Christ
,
and
his
Apostles
.
The
Number
and
Evidence
of
the
Miracles
done
by
our
Saviour
and
his
Followers
,
by
the
power
and
force
of
Truth
,
bore
down
this
mighty
and
accomplished
Emperour
,
and
all
his
Parts
,
in
his
own
Dominions
.
He
durst
not
deny
so
plain
Matter
of
Fact
;
Which
being
granted
,
the
truth
of
our
Saviour's
Doctrine
and
Mission
unavoidably
follows
;
notwithstanding
whatsoever
Artful
Suggestions
his
Wit
could
invent
,
or
Malice
should
offer
,
to
the
contrary
.
2.
Next
to
the
Knowledge
of
one
God
;
Maker
of
all
things
;
A
clear
knowledge
of
their
Duty
was
wanting
to
Mankind
.
This
part
of
Knowledge
,
though
cultivated
with
some
care
,
by
some
of
the
Heathen
Philosophers
;
Yet
got
little
footing
among
the
People
.
All
Men
indeed
,
under
pain
of
displeasing
the
Gods
,
were
to
frequent
the
Temples
:
Every
one
went
to
their
Sacrifices
and
Services
:
But
the
Priests
made
it
not
their
business
to
teach
them
Virtue
.
If
they
were
diligent
in
their
Observations
and
Ceremonies
;
Punctual
in
their
Feasts
and
Solemnities
,
and
the
tricks
of
Religion
;
The
holy
Tribe
assured
them
,
the
Gods
were
pleased
;
and
they
looked
no
farther
.
Few
went
to
the
Schools
of
the
Philosophers
,
to
be
instructed
in
their
Duties
;
And
to
know
what
was
Good
and
Evil
in
their
Actions
.
The
Priests
sold
the
better
Pennyworths
,
and
therefore
had
all
the
Customs
.
Lustrations
and
Processions
were
much
easier
than
a
clean
Conscience
,
and
a
steady
course
of
Virtue
;
And
an
expiatory
Sacrifice
,
that
attoned
for
the
want
of
it
,
was
much
more
convenient
,
than
a
strict
and
holy
Life
.
No
wonder
then
,
that
Religion
was
every
where
distinguished
from
,
and
preferred
to
Virtue
;
And
that
it
was
dangerous
Heresy
and
Prophaneness
to
think
the
contrary
.
So
much
Virtue
as
was
necessary
to
hold
Societies
together
;
and
to
contribute
to
the
quiet
of
Governments
;
The
Civil
Laws
of
Commonwealths
taught
,
and
forced
upon
Men
that
lived
under
Magistrates
.
But
these
Laws
,
being
for
the
most
part
made
by
such
who
had
no
other
aims
but
their
own
Power
,
reached
no
farther
than
those
things
,
that
would
serve
to
tie
Men
together
in
subjection
;
Or
at
most
,
were
directly
to
conduce
to
the
Prosperity
and
Temporal
Happiness
of
any
People
.
But
Natural
Religion
in
its
full
extent
,
was
no
where
,
that
I
know
,
taken
care
of
by
the
force
of
Natural
Reason
.
It
should
seem
by
the
little
that
has
hitherto
been
done
in
it
;
That
't
is
too
hard
a
thing
for
unassisted
Reason
,
to
establish
Morality
in
all
its
parts
upon
its
true
foundations
;
with
a
clear
and
convincing
light
.
And
't
is
at
least
a
surer
and
shorter
way
,
to
the
Apprehensions
of
the
vulgar
,
and
mass
of
Mankind
;
That
one
manifestly
sent
from
God
,
and
coming
with
visible
Authority
from
him
,
should
as
a
King
and
Law-maker
tell
them
their
Duties
;
and
require
their
Obedience
;
Than
leave
it
to
the
long
,
and
sometimes
intricate
deductions
of
Reason
,
to
be
made
out
to
them
:
Which
the
greatest
part
of
Mankind
have
neither
leisure
to
weigh
;
nor
,
for
want
of
Education
and
Use
,
skill
to
judge
of
.
We
see
how
unsuccessful
in
this
,
the
attempts
of
Philosophers
were
before
our
Saviour's
time
.
How
short
their
several
Systems
came
of
the
perfection
of
a
true
and
compleat
Morality
is
very
visible
.
And
if
,
since
that
,
the
Christian
Philosophers
have
much
outdone
them
;
yet
we
may
observe
,
that
the
first
knowledge
of
the
truths
they
have
added
,
are
owing
to
Revelation
:
Though
as
soon
as
they
are
heard
and
considered
,
they
are
found
to
be
agreeable
to
Reason
;
and
such
as
can
by
no
means
be
contradicted
.
Every
one
may
observe
a
great
many
truths
which
he
receives
at
first
from
others
,
and
readily
assents
to
,
as
consonant
to
reason
;
which
he
would
have
found
it
hard
,
and
perhaps
beyond
his
strength
to
have
discovered
himself
.
Native
and
Original
truth
,
is
not
so
easily
wrought
out
of
the
Mine
,
as
we
who
have
it
delivered
,
ready
dug
and
fashon'd
into
our
hands
,
are
apt
to
imagine
.
And
how
often
at
Fifty
or
Threescore
years
old
are
thinking
Men
told
,
what
they
wonder
how
they
could
miss
thinking
of
?
Which
yet
their
own
Contemplations
did
not
,
and
possibly
never
would
have
helped
them
to
.
Experience
shews
that
the
knowledge
of
Morality
,
by
meer
natural
light
,
(
how
agreeable
soever
it
be
to
it
)
makes
but
a
flow
progress
,
and
little
advance
in
the
World.
And
the
reason
of
it
is
not
hard
to
be
found
;
in
Men's
Necessities
,
Passions
,
Vices
,
and
mistaken
Interests
,
which
turn
their
thoughts
another
way
.
And
the
designing
Leaders
,
as
well
as
following
Herd
,
find
it
not
to
their
purpose
to
imploy
much
of
their
Meditations
this
way
.
Or
whatever
else
was
the
cause
,
't
is
plain
in
fact
;
Humane
reason
unassisted
,
failed
Men
in
its
great
and
proper
business
of
Morality
.
It
never
from
unquestionable
Principles
,
by
clear
deductions
,
made
out
an
entire
Body
of
the
Law
of
Nature
.
And
he
that
shall
collect
all
the
Moral
Rules
of
the
Philosophers
,
and
compare
them
with
those
contained
in
the
New
Testament
,
will
find
them
to
come
short
of
the
Morality
delivered
by
our
Saviour
,
and
taught
by
his
Apostles
;
A
College
made
up
for
the
most
part
of
ignorant
,
but
inspired
Fishermen
.
Though
yet
,
if
any
one
should
think
,
that
out
of
the
sayings
of
the
Wise
Heathens
,
before
our
Saviour's
time
,
there
might
be
a
Collection
made
of
all
those
Rules
of
Morality
,
which
are
to
be
found
in
the
Christian
Religion
;
Yet
this
would
not
at
all
hinder
,
but
that
the
World
nevertheless
stood
as
much
in
need
of
our
Saviour
,
and
the
Morality
delivered
by
him
.
Let
it
be
granted
(
though
not
true
)
that
all
the
Moral
Precepts
of
the
Gospel
were
known
by
some
Body
or
other
,
amongst
Mankind
,
before
.
But
where
or
how
,
or
of
what
use
,
is
not
considered
.
Suppose
they
may
be
picked
up
here
and
there
;
Some
from
Solon
and
Bias
in
Greece
;
Others
from
Tully
in
Italy
:
And
to
compleat
the
Work
,
let
Confutius
,
as
far
as
China
,
be
consulted
;
And
Anacarsis
the
Scythian
contribute
his
share
.
What
will
all
this
do
,
to
give
the
World
a
compleat
morality
;
That
may
be
to
Mankind
,
the
unquestionable
Rule
of
Life
and
Manners
?
I
will
not
here
urge
the
impossibility
of
collecting
from
men
,
so
far
distant
from
one
another
,
in
time
,
and
place
,
and
languages
.
I
will
suppose
there
was
a
Stobeus
in
those
times
,
who
had
gathered
the
Moral
sayings
,
from
all
the
Sages
of
the
World.
What
would
this
amount
to
,
towards
being
a
steady
Rule
;
A
certain
transcript
of
a
Law
that
we
are
under
?
Did
the
saying
of
Aristippus
,
or
Confutius
,
give
it
an
Authority
?
Was
Zeno
a
Lawgiver
to
Mankind
?
If
not
,
what
he
or
any
other
Philosopher
delivered
,
was
but
a
saying
of
his
.
Mankind
might
hearken
to
it
,
or
reject
it
,
as
they
pleased
;
Or
as
it
suited
their
interest
,
passions
,
principles
or
humours
.
They
were
under
no
Obligation
:
The
Opinion
of
this
or
that
Philosopher
,
was
of
no
Authority
.
And
if
it
were
,
you
must
take
all
he
said
under
the
same
Character
.
All
his
dictates
must
go
for
Law
,
certain
and
true
;
Or
none
of
them
.
And
then
,
If
you
will
take
any
of
the
Moral
sayings
of
Epicurus
(
many
whereof
Seneca
quotes
,
with
esteem
and
approbation
)
for
Precepts
of
the
Law
of
Nature
;
You
must
take
all
the
rest
of
his
Doctrine
for
such
too
;
Or
else
his
Authority
ceases
:
And
so
no
more
is
to
be
received
from
him
,
or
any
of
the
Sages
of
old
,
for
parts
of
the
Law
of
Nature
,
as
carrying
with
it
an
obligation
to
be
obeyed
,
but
what
they
prove
to
be
so
.
But
such
a
Body
of
Ethicks
,
proved
to
be
the
Law
of
Nature
,
from
principles
of
Reason
,
and
reaching
all
the
Duties
of
Life
;
I
think
no
body
will
say
the
World
had
before
our
Saviour's
time
.
'T
is
not
enough
,
that
there
were
up
and
down
scattered
sayings
of
wise
Men
,
conformable
to
right
Reason
.
The
Law
of
Nature
,
was
the
Law
of
Convenience
too
:
And
't
is
no
wonder
,
that
those
Men
of
Parts
,
and
studious
of
Virtue
;
(
Who
had
occasion
to
think
on
any
particular
part
of
it
,
)
should
by
meditation
light
on
the
right
,
even
from
the
observable
Convenience
and
beauty
of
it
;
Without
making
out
its
obligation
from
the
true
Principles
of
the
Law
of
Nature
,
and
foundations
of
Morality
.
But
these
incoherent
apohtegms
of
Philosophers
,
and
wise
Men
;
however
excellent
in
themselves
,
and
well
intended
by
them
;
could
never
make
a
Morality
,
whereof
the
World
could
be
convinced
,
And
with
certainty
depend
on
.
Whatsoever
should
thus
be
universally
useful
,
as
a
standard
to
which
Men
should
conform
their
Manners
,
must
have
its
Authority
either
from
Reason
or
Revelation
.
'T
is
not
every
Writer
of
Morals
,
or
Compiler
of
it
from
others
,
that
can
thereby
be
erected
into
a
Law-giver
to
Mankind
;
and
a
dictator
of
Rules
,
which
are
therefore
valid
,
because
they
are
to
be
found
in
his
Books
;
under
the
Authority
of
this
or
that
Philosopher
.
He
that
any
one
will
pretend
to
set
up
in
this
kind
,
and
have
his
Rules
pass
for
authentique
directions
;
must
shew
,
that
either
he
builds
his
Doctrine
upon
Principles
of
Reason
,
self-evident
in
themselves
;
or
that
he
deduces
all
the
parts
of
it
from
thence
,
by
clear
and
evident
demonstration
:
Or
must
shew
his
Commission
from
Heaven
;
That
he
comes
with
Authority
from
God
,
to
deliver
his
Will
and
Commands
to
the
World.
In
the
former
way
,
no
body
that
I
know
before
our
Saviour's
time
,
ever
did
;
or
went
about
to
give
us
a
Morality
.
'T
is
true
there
is
a
Law
of
Nature
.
But
who
is
there
that
ever
did
,
or
undertook
to
give
it
us
all
entire
,
as
a
Law
;
No
more
,
nor
no
less
,
than
what
was
contained
in
,
and
had
the
obligation
of
that
Law
?
Who
,
ever
made
out
all
the
parts
of
it
;
Put
them
together
;
And
shewed
the
World
their
obligation
?
Where
was
there
any
such
Code
,
that
Mankind
might
have
recourse
to
,
as
their
unerring
Rule
,
before
our
Saviour's
time
?
If
there
was
not
,
't
is
plain
,
there
was
need
of
one
to
give
us
such
a
Morality
;
Such
a
Law
,
which
might
be
the
sure
guide
of
those
who
had
a
desire
to
go
right
;
And
if
they
had
a
mind
,
need
not
mistake
their
Duty
;
But
might
be
certain
when
they
had
performed
,
when
failed
in
it
.
Such
a
Law
of
Morality
,
Jesus
Christ
hath
given
us
in
the
New
Testament
;
But
by
the
later
of
these
ways
,
by
Revelation
.
We
have
from
him
a
full
and
sufficient
Rule
for
our
direction
;
And
conformable
to
that
of
Reason
.
But
the
truth
and
obligation
of
its
Precepts
;
hath
its
force
,
and
is
put
past
doubt
to
us
,
by
the
evidence
of
his
Mission
.
He
was
sent
by
God
:
His
Miracles
shew
it
;
And
the
Authority
of
God
in
his
Precepts
cannot
be
questioned
.
Here
Morality
has
a
sure
Standard
,
that
Revelation
vouches
,
and
Reason
cannot
gainsay
,
nor
question
;
but
both
together
witness
to
come
from
God
the
great
Law-maker
.
And
such
an
one
as
this
out
of
the
New
Testament
,
I
think
the
World
never
had
,
nor
can
any
one
say
is
any
where
else
to
be
found
.
Let
me
ask
any
one
,
who
is
forward
to
think
that
the
Doctrine
of
Morality
was
full
and
clear
in
the
World
,
at
our
Saviour's
Birth
;
Whether
would
he
have
directed
Brutus
and
Cassius
,
(
both
Men
of
Parts
and
Virtue
,
the
one
whereof
believed
,
and
the
other
disbelieved
a
future
Being
)
to
be
satisfied
in
the
Rules
and
Obligations
of
all
the
parts
of
their
Duties
;
If
they
should
have
asked
him
where
they
might
find
the
Law
,
they
were
to
live
by
,
and
by
which
they
should
be
charged
or
acquitted
,
as
guilty
or
innocent
?
If
to
the
sayings
of
the
Wise
,
and
the
Declarations
of
Philosophers
;
He
sends
them
into
a
wild
Wood
of
uncertainty
,
to
an
endless
maze
;
from
which
they
should
never
get
out
:
If
to
the
Religions
of
the
World
,
yet
worse
:
And
if
to
their
own
Reason
,
he
refers
them
to
that
which
had
some
light
and
certainty
;
but
yet
had
hitherto
failed
all
Mankind
in
a
perfect
Rule
;
And
we
see
,
resolved
not
the
doubts
that
had
risen
amongst
the
Studious
and
Thinking
Philosophers
;
Nor
had
yet
been
able
to
convince
the
Civilized
parts
of
the
World
,
that
they
had
not
given
,
nor
could
without
a
Crime
,
take
away
the
Lives
of
their
Children
,
by
Exposing
them
.
If
any
one
shall
think
to
excuse
humane
Nature
,
by
laying
blame
on
Men's
negligence
,
that
they
did
not
carry
Morality
to
an
higher
pitch
;
and
make
it
out
entire
in
every
part
,
with
that
clearness
of
demonstration
which
some
think
it
capable
of
;
He
helps
not
the
matter
.
Be
the
cause
what
it
will
,
our
Saviour
found
Mankind
under
a
Corruption
of
Manners
and
Principles
,
which
Ages
after
Ages
had
prevailed
,
and
must
be
confessed
was
not
in
a
way
or
tendency
to
be
mended
.
The
Rules
of
Morality
were
in
different
Countries
and
Sects
,
different
.
And
natural
Reason
no
where
had
,
nor
was
like
to
Cure
the
Defects
and
Errors
in
them
.
Those
just
measures
of
Right
and
Wrong
,
which
necessity
had
any
where
introduced
,
the
Civil
Laws
prescribed
,
or
Philosophy
recommended
;
Stood
not
on
their
true
Foundations
.
They
were
looked
on
as
bonds
of
Society
,
and
Conveniencies
of
common
Life
,
and
laudable
Practises
.
But
where
was
it
that
their
Obligation
was
throughly
known
and
allowed
,
and
they
received
as
Precepts
of
a
Law
;
Of
the
highest
Law
,
the
Law
of
Nature
?
That
could
not
be
,
without
a
clear
knowledge
and
acknowledgment
of
the
Law-maker
,
and
the
great
Rewards
and
Punishments
,
for
those
that
would
or
would
not
obey
him
.
But
the
Religion
of
the
Heathens
,
as
was
before
observed
;
little
concerned
it self
in
their
Morals
.
The
Priests
that
delivered
the
Oracles
of
Heaven
,
and
pretended
to
speak
from
the
Gods
;
Spoke
little
of
Virtue
and
a
good
Life
.
And
on
the
other
side
,
the
Philosophers
who
spoke
from
Reason
,
made
not
much
mention
of
the
Deity
in
their
Ethicks
.
They
depended
on
Reason
and
her
Oracles
;
which
contain
nothing
but
Truth
.
But
yet
some
parts
of
that
Truth
lye
too
deep
for
our
Natural
Powers
easily
to
reach
,
and
make
plain
and
visible
to
mankind
,
without
some
Light
from
above
to
direct
them
.
When
Truths
are
once
known
to
us
,
though
by
Tradition
,
we
are
apt
to
be
favourable
to
our
own
Parts
;
And
ascribe
to
our
own
Understandings
the
Discovery
of
what
,
in
truth
,
we
borrowed
from
others
;
Or
,
at
least
,
finding
we
can
prove
what
at
first
we
learnt
from
others
,
we
are
forward
to
conclude
it
an
obvious
Truth
,
which
,
if
we
had
sought
,
we
could
not
have
missed
.
Nothing
seems
hard
to
our
Understandings
,
that
is
once
known
;
And
because
what
we
see
we
see
with
our
own
Eyes
,
we
are
apt
to
over-look
or
forget
the
help
we
had
from
others
,
who
first
shewed
and
pointed
it
out
to
us
,
as
if
we
were
not
at
all
beholden
to
them
for
that
Knowledge
;
Which
Being
of
Truths
we
now
are
satisfied
of
,
we
conclude
our
own
Faculties
would
have
lead
us
into
without
any
assistance
;
And
that
we
know
them
,
as
they
did
,
by
the
strength
and
perspicuity
of
our
own
minds
,
only
they
had
the
luck
to
be
before
us
.
Thus
the
whole
stock
of
Human
Knowledge
is
claimed
by
every
one
,
as
his
private
Possession
,
as
soon
as
he
(
profiting
by
others
Discoveries
)
has
got
it
into
his
own
mind
;
And
so
it
is
:
But
not
properly
by
his
own
single
Industry
,
nor
of
his
own
Acquisition
.
He
studies
,
't
is
true
,
and
takes
pains
to
make
a
progress
in
what
others
have
delivered
;
But
their
pains
were
of
another
sort
,
who
first
brought
those
Truths
to
light
,
which
he
afterwards
derives
from
them
.
He
that
Travels
the
Roads
now
,
applauds
his
own
strength
and
legs
,
that
have
carried
him
so
far
in
such
a
scantling
of
time
;
And
ascribes
all
to
his
own
Vigor
,
little
considering
how
much
he
ows
to
their
pains
,
who
cleared
the
Woods
,
drained
the
Bogs
,
built
the
Bridges
,
and
made
the
Ways
passable
;
without
which
he
might
have
toiled
much
with
little
progress
.
A
great
many
things
we
have
been
bred
up
in
the
belief
of
from
our
Cradles
,
(
and
are
Notions
grown
Familiar
,
and
as
it
were
Natural
to
us
,
under
the
Gospel
,
)
we
take
for
unquestionable
obvious
Truths
,
and
easily
demonstrable
;
without
considering
how
long
we
might
have
been
in
doubt
or
ignorance
of
them
,
had
Revelation
been
silent
.
And
many
are
beholden
to
Revelation
,
who
do
not
acknowlede
it
.
'T
is
no
diminishing
to
Revelation
,
that
Reason
gives
its
Suffrage
too
to
the
Truths
Revelation
has
discovered
.
But
't
is
our
mistake
to
think
,
that
because
Reason
confirms
them
to
us
,
we
had
the
first
certain
knowledge
of
them
from
thence
,
and
in
that
clear
Evidence
we
now
possess
them
.
The
contrary
is
manifest
,
in
the
defective
Morality
of
the
Gentils
before
our
Saviour's
time
;
and
the
want
of
Reformation
in
the
Principles
and
Measures
of
it
,
as
well
as
Practice
.
Philosophy
seemed
to
have
spent
its
strength
,
and
done
its
utmost
;
Or
if
it
should
have
gone
farther
,
as
we
see
it
did
not
,
and
from
undenyable
Principles
given
us
Ethicks
in
a
Science
like
Mathematicks
in
every
part
demonstrable
,
this
yet
would
not
have
been
so
effectual
to
man
in
this
imperfect
state
,
nor
proper
for
the
Cure.
The
bulk
of
mankind
have
not
leisure
nor
capacity
for
Demonstration
;
nor
can
carry
a
train
of
Proofs
;
which
in
that
way
they
must
always
depend
upon
for
Conviction
,
and
cannot
be
required
to
assent
till
they
see
the
Demonstration
.
Wherever
they
stick
,
the
Teachers
are
always
put
upon
Proof
,
and
must
clear
the
Doubt
by
a
Thread
of
coherent
deductions
from
the
first
Principle
,
how
long
,
or
how
intricate
soever
that
be
.
And
you
may
as
soon
hope
to
have
all
the
Day-Labourers
and
Tradesmen
,
the
Spinsters
and
Dairy
Maids
perfect
Mathematicians
,
as
to
have
them
perfect
in
Ethicks
this
way
.
Hearing
plain
Commands
,
is
the
sure
and
only
course
to
bring
them
to
Obedience
and
Practice
.
The
greatest
part
cannot
know
,
and
therefore
they
must
believe
.
And
I
ask
,
whether
one
coming
from
Heaven
in
the
Power
of
God
,
in
full
and
clear
Evidence
and
Demonstration
of
Miracles
,
giving
plain
and
direct
Rules
of
Morality
and
Obedience
,
be
not
likelier
to
enlighten
the
bulk
of
Mankind
,
and
set
them
right
in
their
Duties
,
and
bring
them
to
do
them
,
than
by
Reasoning
with
them
from
general
Notions
and
Principles
of
Humane
Reason
?
And
were
all
the
Duties
of
Humane
Life
clearly
demonstrated
;
yet
I
conclude
,
when
well
considered
,
that
Method
of
teaching
men
their
Duties
,
would
be
thought
proper
only
for
a
few
,
who
had
much
Leisure
,
improved
Understandings
,
and
were
used
to
abstract
Reasonings
.
But
the
Instruction
of
the
People
were
best
still
to
be
left
to
the
Precepts
and
Principles
of
the
Gospel
.
The
healing
of
the
Sick
,
the
restoring
sight
to
the
Blind
by
a
word
,
the
raising
,
and
being
raised
from
the
Dead
,
are
matters
of
Fact
,
which
they
can
without
difficulty
conceive
;
And
that
he
who
does
such
things
,
must
do
them
by
the
assistance
of
a
Divine
Power
.
These
things
lye
level
to
the
ordinariest
Apprehension
;
He
that
can
distinguish
between
sick
and
well
,
Lame
and
sound
,
dead
and
alive
,
is
capable
of
this
Doctrine
.
To
one
who
is
once
perswaded
that
Jesus
Christ
was
sent
by
God
to
be
a
King
,
and
a
Saviour
of
those
who
do
believe
in
him
;
All
his
Commands
become
Principles
:
There
needs
no
other
Proof
for
the
truth
of
what
he
says
,
but
that
he
said
it
.
And
then
there
needs
no
more
but
to
read
the
inspired
Books
,
to
be
instructed
:
All
the
Duties
of
Morality
lye
there
clear
,
and
plain
,
and
easy
to
be
understood
.
And
here
I
appeal
,
whether
this
be
not
the
surest
,
the
safest
,
and
most
effectual
way
of
teaching
:
Especially
if
we
add
this
farther
consideration
;
That
as
it
suits
the
lowest
Capacities
of
Reasonable
Creatures
,
so
it
reaches
and
satisfies
,
Nay
,
enlightens
the
highest
.
And
the
most
elevated
Understandings
cannot
but
submit
to
the
Authority
of
this
Doctrine
as
Divine
;
Which
coming
from
the
mouths
of
a
company
of
illiterate
men
,
hath
not
only
the
attestation
of
Miracles
,
but
reason
to
confirm
it
;
Since
they
delivered
no
Precepts
but
such
,
as
though
Reason
of
it self
had
not
clearly
made
out
,
Yet
it
could
not
but
assent
to
when
thus
discovered
;
And
think
itself
indebted
for
the
Discovery
.
The
Credit
and
Authority
our
Saviour
and
his
Apostles
had
over
the
minds
of
Men
,
by
the
Miracles
they
did
;
Tempted
them
not
to
mix
(
as
we
find
in
that
of
all
the
Sects
of
Philosophers
,
and
other
Religions
)
any
Conceits
;
any
wrong
Rules
;
any
thing
tending
to
their
own
by-interest
,
or
that
of
a
Party
;
in
their
Morality
.
No
tang
of
prepossession
or
phansy
;
No
footsteps
of
Pride
or
Vanity
,
Ostentation
or
Ambition
,
appears
to
have
a
hand
in
it
.
It
is
all
pure
,
all
sincere
;
Nothing
too
much
,
nothing
wanting
:
But
such
a
compleat
Rule
of
Life
,
as
the
wisest
Men
must
acknowledge
,
tends
entirely
to
the
good
of
Mankind
:
And
that
all
would
be
happy
,
if
all
would
practise
it
.
3.
The
outward
forms
of
Worshipping
the
Deity
,
wanted
a
Reformation
.
Stately
Buildings
,
costly
Ornaments
,
peculiar
and
uncouth
Habits
,
And
a
numerous
huddle
of
pompous
,
phantastical
,
cumbersome
Ceremonies
,
every
where
attended
Divine
Worship
.
This
,
as
it
had
the
peculiar
Name
,
so
it
was
thought
the
principal
part
,
if
not
the
whole
of
Religion
.
Nor
could
this
possibly
be
amended
whilst
the
Jewish
Ritual
stood
;
And
there
was
so
much
of
it
mixed
with
the
Worship
of
the
True
God.
To
this
also
our
Saviour
,
with
the
knowledge
of
the
infinite
invisible
supream
Spirit
,
brought
a
Remedy
;
in
a
plain
,
spiritual
,
and
suitable
Worship
.
Iesus
says
to
the
Woman
of
Samaria
,
The
hour
cometh
,
when
ye
shall
neither
in
this
Mountain
,
nor
yet
at
Jerusalem
,
worship
the
Father
.
But
the
True
Worshippers
,
shall
worship
the
Father
,
both
in
Spirit
and
in
Truth
;
For
the
Father
seeketh
such
to
worship
.
To
be
Worshipped
in
Spirit
and
in
Truth
;
With
application
of
Mind
and
sincerity
of
Heart
,
was
what
God
henceforth
only
required
.
Magnificent
Temples
,
and
confinement
to
certain
Places
,
were
now
no
longer
necessary
for
his
Worship
;
Which
by
a
Pure
Heart
might
be
performed
any
where
.
The
splendor
and
distinction
of
Habits
,
and
pomp
of
Ceremonies
,
and
all
outside
Performances
,
might
now
be
spared
.
God
who
was
a
Spirit
,
and
made
known
to
be
so
,
required
none
of
those
;
but
the
Spirit
only
:
And
that
in
publick
Assemblies
,
(
where
some
Actions
must
lie
open
to
the
view
of
the
World
)
All
that
could
appear
and
be
seen
,
should
be
done
decently
,
and
in
order
,
and
to
Edification
.
Decency
,
Order
,
and
Edification
,
were
to
regulate
all
their
publick
Acts
of
Worship
;
And
beyond
what
these
required
,
the
outward
appearance
,
(
which
was
of
little
value
in
the
Eyes
of
God
)
was
not
to
go
.
Having
shut
out
indecency
and
confusions
out
of
their
Assemblies
,
they
need
not
be
solicitous
about
useless
Ceremonies
.
Praises
and
Prayer
,
humbly
offered
up
to
the
Deity
,
was
the
Worship
he
now
demanded
;
And
in
these
every
one
was
to
look
after
his
own
Heart
,
And
know
that
it
was
that
alone
which
God
had
regard
to
,
and
accepted
.
4.
Another
great
advantage
received
by
our
Saviour
,
is
the
great
incouragement
he
brought
to
a
virtuous
and
pious
Life
:
Great
enough
to
surmount
the
difficulties
and
obstacles
that
lie
in
the
way
to
it
;
And
reward
the
pains
and
hardships
of
those
,
who
stuck
firm
to
their
Duties
,
and
suffered
for
the
Testimony
of
a
good
Conscience
.
The
Portion
of
the
Righteous
has
been
in
all
Ages
taken
notice
of
,
to
be
pretty
scanty
in
this
World.
Virtue
and
Prosperity
,
do
not
often
accompany
one
another
;
And
therefore
Virtue
seldom
had
many
Followers
.
And
't
is
no
wonder
She
prevailed
not
much
in
a
State
,
where
the
Inconveniencies
that
attended
her
were
visible
,
and
at
hand
;
And
the
Rewards
doubtful
,
and
at
a
distance
.
Mankind
,
who
are
and
must
be
allowed
to
pursue
their
Happiness
;
Nay
,
cannot
be
hindred
;
Could
not
but
think
themselves
excused
from
a
strict
observation
of
Rules
,
which
appeared
so
little
to
consist
with
their
chief
End
,
Happiness
;
Whilst
they
kept
them
from
the
enjoyments
of
this
Life
;
And
they
had
little
evidence
and
security
of
another
.
'T
is
true
,
they
might
have
argued
the
other
way
,
and
concluded
;
That
,
Because
the
Good
were
most
of
them
ill
treated
here
.
There
was
another
place
where
they
should
meet
with
better
usage
:
But
't
is
plain
,
they
did
not
.
Their
thoughts
of
another
Life
were
at
best
obscure
:
And
their
expectations
uncertain
.
Of
Manes
,
and
Ghosts
,
and
the
shades
of
departed
Men
,
There
was
some
talk
;
But
little
certain
,
and
less
minded
.
They
had
the
Names
of
Styx
and
Acheron
;
Of
Elisian
fields
,
and
seats
of
the
Blessed
:
But
they
had
them
generally
from
their
Poets
▪
mixed
with
their
Fables
.
And
so
they
looked
more
like
the
Inventions
of
Wit
and
Ornaments
of
Poetry
,
than
the
serious
perswasions
of
the
grave
and
the
sober
.
They
came
to
them
bundled
up
amongst
their
tales
;
And
for
tales
they
took
them
.
And
that
which
rendred
them
more
suspected
,
and
less
useful
to
virtue
,
was
,
that
the
Philosophers
seldom
set
on
their
Rules
on
Men's
Minds
and
Practises
,
by
consideration
of
another
Life
.
The
chief
of
their
Arguments
were
from
the
excellency
of
Virtue
:
And
the
highest
they
generally
went
,
was
the
exalting
of
humane
Nature
.
Whose
Perfection
lay
in
virtue
.
And
if
the
Priest
at
any
time
talked
of
the
Ghosts
below
,
and
a
Life
after
this
,
it
was
only
to
keep
Men
to
their
Superstitious
and
Idolatrous
Rites
;
Whereby
the
use
of
this
Doctrine
was
lost
to
the
credulous
Multitude
;
And
its
belief
to
the
quicker
sighted
,
who
suspected
it
presently
of
Priest-craft
.
Before
our
Saviour's
time
,
the
Doctrine
of
a
future
State
,
though
it
were
not
wholly
hid
,
yet
it
was
not
clearly
known
in
the
World.
'T
was
an
imperfect
view
of
Reason
;
Or
,
perhaps
the
decay'd
remains
of
an
ancient
Tradition
;
which
rather
seemed
to
float
on
Mens
Phansies
,
than
sink
deep
into
their
Hearts
.
It
was
something
,
they
knew
not
what
,
between
being
and
not
being
.
Something
in
Man
they
imagined
might
scape
the
Grave
:
But
a
a
perfect
compleat
Life
of
an
Eternal
duration
,
after
this
;
was
what
entred
little
into
their
thoughts
,
and
less
into
their
perswasions
.
And
they
were
so
far
from
being
clear
herein
,
that
we
see
no
Nation
of
the
World
publickly
professed
it
,
and
built
upon
it
:
No
Religion
taught
it
:
And
't
was
no
where
made
an
Article
of
Faith
,
and
Principle
of
Religion
till
Jesus
Christ
came
;
Of
whom
it
is
truly
said
,
that
he
at
his
appearing
brought
light
and
immortality
to
light
.
And
that
not
only
in
the
clear
Revelation
of
it
;
And
in
instances
shewn
of
Men
raised
from
the
Dead
;
But
he
has
given
us
an
unquestionable
assurance
and
pledge
of
it
,
in
his
own
Resurrection
and
Ascention
into
Heaven
.
How
hath
this
one
truth
changed
the
Nature
of
things
in
the
World
?
And
given
the
advantage
to
Piety
over
all
that
could
tempt
or
deter
Men
from
it
.
The
Philosophers
indeed
shewed
the
beauty
of
Virtue
:
They
set
her
off
so
as
drew
Mens
Eyes
and
approbation
to
her
:
But
leaving
her
unendowed
,
very
few
were
willing
to
espouse
her
.
The
generality
could
not
refuse
her
their
esteem
and
commendation
;
But
still
turned
their
Backs
on
her
and
forsook
her
,
as
a
match
not
for
their
turn
.
But
now
there
being
put
into
the
Scales
,
on
her
side
,
An
exceeding
and
immortal
weight
of
Glory
;
Interest
is
come
about
to
her
;
And
Virtue
now
is
visibly
the
most
enriching
purchase
,
and
by
much
the
best
bergain
.
That
she
is
the
perfection
and
excellency
of
our
Nature
;
That
she
is
her self
a
Reward
,
and
will
recommend
our
Names
to
future
Ages
,
is
not
all
that
can
now
be
said
for
her
.
'T
is
not
strange
that
the
learned
Heathens
satisfied
not
many
with
such
airy
commendations
.
It
has
another
relish
and
efficacy
,
to
perswade
Men
that
if
they
live
well
here
,
they
shall
be
happy
hereafter
.
Open
their
Eyes
upon
the
endless
unspeakable
joys
of
another
Life
;
And
their
Hearts
will
find
something
solid
and
powerful
to
move
them
.
The
view
of
Heaven
and
Hell
,
will
cast
a
slight
upon
the
short
pleasures
and
pains
of
this
present
state
;
and
give
attractions
and
encouragements
to
Virtue
,
which
reason
,
and
interest
,
and
the
Care
of
our selves
,
cannot
but
allow
and
prefer
.
Upon
this
foundation
,
and
upon
this
only
,
Morality
stands
firm
,
and
may
defy
all
competition
.
This
makes
it
more
than
a
name
;
A
substantial
Good
,
worth
all
our
aims
and
endeavours
;
And
thus
the
Gospel
of
Jesus
Christ
has
delivered
it
to
us
.
5.
To
these
I
must
add
one
advantage
more
we
have
by
Jesus
Christ
,
and
that
is
the
promise
of
assistance
.
If
we
do
what
we
can
,
he
will
give
us
his
Spirit
to
help
us
to
do
what
,
and
how
we
should
.
'T
will
be
idle
for
us
,
who
know
not
how
our
own
Spirits
move
and
act
us
,
to
ask
in
what
manner
the
Spirit
of
God
shall
work
upon
us
.
The
Wisdom
that
accompanies
that
Spirit
,
knows
better
than
we
how
we
are
made
,
and
how
to
work
upon
us
.
If
a
wise
Man
knows
how
to
prevail
on
his
Child
,
to
bring
him
to
what
he
desires
;
Can
we
suspect
,
that
the
Spirit
and
Wisdom
of
God
should
fail
in
it
;
though
we
perceive
or
comprehend
not
the
ways
of
his
Operation
?
Christ
has
promised
it
,
who
is
faithful
and
just
;
And
we
cannot
doubt
of
the
Performance
.
'T
is
not
requisite
on
this
occasion
,
for
the
inhancing
of
this
benefit
,
to
enlarge
on
the
frailty
of
our
Minds
,
and
weakness
of
our
Constitutions
;
How
liable
to
mistakes
,
how
apt
to
go
astray
,
and
how
easily
to
be
turned
out
of
the
paths
of
Virtue
.
If
any
one
needs
go
beyond
himself
,
and
the
testimony
of
his
own
Conscience
in
this
point
;
If
he
feels
not
his
own
errors
and
passions
always
tempting
,
and
often
prevailing
,
against
the
strict
Rules
of
his
Duty
;
He
need
but
look
abroad
into
any
Age
of
the
World
to
be
convinced
.
To
a
Man
under
the
difficulties
of
his
Nature
,
beset
with
Temptations
,
and
hedged
in
with
prevailing
Custom
;
't
is
no
small
encouragement
to
set
himself
seriously
on
the
courses
of
Virtue
,
and
practise
of
true
Religion
,
That
he
is
from
a
sure
hand
,
and
an
almighty
arm
,
promised
assistance
to
support
and
carry
him
through
.
There
remains
yet
something
to
be
said
to
those
who
will
be
ready
to
Object
,
If
the
belief
of
Jesus
of
Nazareth
to
be
the
Messiah
,
together
with
those
concomitant
Articles
of
his
Resurrection
,
Rule
,
and
coming
again
to
Judge
the
World
,
be
all
the
Faith
required
as
necessary
to
Justification
,
to
what
purpose
were
the
Epistles
written
;
I
say
,
if
the
belief
of
those
many
Doctrines
contained
in
them
,
be
not
also
necessary
to
Salvation
?
And
if
what
is
there
delivered
,
a
Christian
may
believe
or
disbelieve
,
and
yet
nevertheless
be
a
Member
of
Christ's
Church
,
and
one
of
the
Faithful
?
To
this
I
Answer
,
That
the
Epistles
were
written
upon
several
occasions
:
And
he
that
will
read
them
as
he
ought
,
must
observe
what
't
is
in
them
is
principally
aimed
at
;
find
what
is
the
Argument
in
hand
,
and
how
managed
;
if
he
will
understand
them
right
,
and
profit
by
them
.
The
observing
of
this
will
best
help
us
to
the
true
meaning
and
mind
of
the
Writer
:
For
that
is
the
Truth
which
is
to
be
received
and
believed
;
And
not
scattered
Sentences
in
Scripture-Language
,
accommodated
to
our
Notions
and
Prejudices
.
We
must
look
into
the
drift
of
the
Discourse
,
observe
the
coherence
and
connexion
of
the
Parts
,
and
see
how
it
is
consistent
with
it self
,
and
other
parts
of
Scripture
;
if
we
will
conceive
it
right
.
We
must
not
cull
out
,
as
best
suits
our
System
,
here
and
there
a
Period
or
a
Verse
;
as
if
they
were
all
distinct
and
independent
Aphorisms
;
and
make
these
the
Fundamental
Articles
of
the
Christian
Faith
,
and
necessary
to
Salvation
,
unless
God
has
made
them
so
.
There
be
many
Truths
in
the
Bible
,
which
a
good
Christian
may
be
wholly
ignorant
of
,
and
so
not
believe
;
which
,
perhaps
,
some
lay
great
stress
on
,
and
call
Fundamental
Articles
,
because
they
are
the
distinguishing
Points
of
their
Communion
.
The
Epistles
,
most
of
them
,
carry
on
a
Thread
of
Argument
,
which
in
the
stile
they
are
writ
,
cannot
every
where
be
observed
without
great
Attention
.
And
to
consider
the
Texts
,
as
they
stand
and
bear
a
part
in
that
,
is
to
view
them
in
their
due
light
,
and
the
way
to
get
the
true
sense
of
them
.
They
were
writ
to
those
who
were
in
the
Faith
,
and
true
Christians
already
:
And
so
could
not
be
designed
to
teach
them
the
Fundamental
Articles
and
Points
necessary
to
Salvation
.
The
Epistle
to
the
Romans
was
writ
to
all
that
were
at
Rome
beloved
of
God
,
called
to
be
Saints
,
whose
Faith
was
spoken
of
through
the
World
,
Chap.
1.
7
,
8.
To
whom
St.
Paul's
first
Epistle
to
the
Corinthians
was
,
he
shews
,
Chap
I.
2.
4.
&c.
Vnto
the
Church
of
God
which
is
at
Corinth
,
to
them
that
are
sanctified
in
Christ
Iesus
,
called
to
be
Saints
;
with
all
them
that
in
every
place
call
upon
the
Name
of
Iesus
Christ
our
Lord
,
both
theirs
and
ours
.
I
thank
my
God
always
on
your
behalf
,
for
the
grace
of
God
which
is
given
you
by
Iesus
Christ
;
That
in
every
thing
ye
are
enriched
by
him
in
all
utterance
,
and
in
all
knowledge
:
Even
as
the
Testimony
of
Christ
was
confirmed
in
you
.
So
that
ye
come
behind
in
no
gift
;
waiting
for
the
coming
of
the
Lord
Iesus
Christ.
And
so
likewise
the
second
was
,
To
the
Church
of
God
at
Corinth
,
with
all
the
Saints
in
Achaia
,
Chap.
I.
1.
His
next
is
to
the
Churches
of
Galatia
.
That
to
the
Ephesians
was
,
To
the
Saints
that
were
at
Ephesus
,
and
to
the
faithful
in
Christ
Iesus
.
So
likewise
,
To
the
Saints
and
faithful
Brethren
in
Christ
at
Colosse
,
who
had
Faith
in
Christ
Iesus
,
and
love
to
the
Saints
.
To
the
Church
of
the
Thessalonians
.
To
Timothy
his
Son
in
the
Faith.
To
Titus
his
own
Son
after
the
common
Faith.
To
Philemon
his
dearly
beloved
,
and
fellow-labourer
.
And
the
Author
to
the
Hebrews
calls
those
he
writes
to
,
Holy
Brethren
,
partakers
of
the
Heavenly
Calling
,
Chap.
III.
1.
From
whence
it
is
evident
,
that
all
those
whom
St.
Paul
writ
to
,
were
Brethren
,
Saints
,
Faithful
in
the
Church
,
and
so
Christians
already
;
And
therefore
wanted
not
the
Fundamental
Articles
of
the
Christian
Religion
;
without
a
belief
of
which
they
could
not
be
saved
:
Nor
can
it
be
supposed
,
that
the
sending
of
such
Fundamentals
was
the
reason
of
the
Apostle's
Writing
to
any
of
them
.
To
such
also
St.
Peter
writes
,
as
is
plain
from
the
first
Chapter
of
each
of
his
Epistles
.
Nor
is
it
hard
to
observe
the
like
in
St.
Iames
and
St.
Iohn's
Epistles
.
And
St.
Iude
directs
his
thus
:
To
them
that
are
sanctified
by
God
the
Father
,
and
preserved
in
Iesus
Christ
,
and
called
.
The
Epistles
therefore
being
all
written
to
those
who
were
already
Believers
and
Christians
,
the
occasion
and
end
of
writing
them
,
could
not
be
to
Instruct
them
in
that
which
was
necessary
to
make
them
Christians
.
This
't
is
plain
they
knew
and
believed
already
;
or
else
they
could
not
have
been
Christians
and
Believers
.
And
they
were
writ
upon
Particular
Occasions
;
and
without
those
Occasions
had
not
been
writ
;
and
so
cannot
be
thought
necessary
to
Salvation
:
Though
they
resolving
doubts
,
and
reforming
mistakes
,
are
of
great
Advantage
to
our
Knowledge
and
Practice
.
I
do
not
deny
,
but
the
great
Doctrines
of
the
Christian
Faith
are
dropt
here
and
there
,
and
scattered
up
and
down
in
most
of
them
.
But
't
is
not
in
the
Epistles
we
are
to
learn
what
are
the
Fundamental
Articles
of
Faith
,
where
they
are
promiscuously
,
and
without
distinction
mixed
with
other
Truths
in
Discourses
that
were
(
though
for
Edification
indeed
,
yet
)
only
occasional
.
We
shall
find
and
discern
those
great
and
necessary
Points
best
in
the
Preaching
of
our
Saviour
and
the
Aples
,
to
those
who
were
yet
strangers
,
and
ignorant
of
the
Faith
,
to
bring
them
in
,
and
convert
them
to
it
.
And
what
that
was
,
we
have
seen
already
out
of
the
History
of
the
Evangelists
,
and
the
Acts
;
where
they
are
plainly
laid
down
,
so
that
no
body
can
mistake
them
.
The
Epistles
to
particular
Churches
,
besides
the
main
Argument
of
each
of
them
,
(
which
was
some
present
Concernment
of
that
particular
Church
to
which
they
severally
were
address'd
)
do
in
many
places
explan
the
Fundamentals
of
the
Christian
Religion
;
and
that
wisely
;
by
proper
Accommodations
to
the
Apprehensions
of
those
they
were
writ
to
,
the
better
to
make
them
imbibe
the
Christian
Doctrine
,
and
the
more
easily
to
comprehend
the
Method
,
Reasons
,
and
Grounds
of
the
great
work
of
Salvation
.
Thus
we
see
in
the
Epistle
to
the
Romans
,
Adoption
(
a
Custom
well
known
amongst
those
of
Rome
)
is
much
made
use
of
,
to
explain
to
them
the
Grace
and
Favour
of
God
,
in
giving
them
Eternal
Life
;
to
help
them
to
conceive
how
they
became
the
Children
of
God
,
and
to
assure
them
of
a
share
in
the
Kingdom
of
Heaven
,
as
Heirs
to
an
Inheritance
.
Whereas
the
setting
out
,
and
confirming
the
Christian
Faith
to
the
Hebrews
,
in
the
Epistle
to
them
,
is
by
Allusions
and
Arguments
,
from
the
Ceremonies
,
Sacrifices
,
and
Oeconomy
of
the
Jews
,
and
Reference
to
the
Records
of
the
Old
Testament
.
And
as
for
the
General
Epistles
,
they
,
we
may
see
,
regard
the
state
,
and
exigencies
,
and
some
peculiarities
of
those
times
.
These
Holy
Writers
,
inspired
from
above
,
writ
nothing
but
Truth
;
and
in
most
places
very
weighty
Truths
to
us
now
;
for
the
expounding
,
clearing
,
and
confirming
of
the
Christian
Doctrine
,
and
establishing
those
in
it
who
had
embraced
it
.
But
yet
every
Sentence
of
theirs
must
not
be
taken
up
,
and
looked
on
as
a
Fundamental
Article
necessary
to
Salvation
;
without
an
explicit
belief
whereof
,
no
body
could
be
a
Member
of
Christ's
Church
here
,
nor
be
admitted
into
his
Eternal
Kingdom
hereafter
.
If
all
,
or
most
of
the
Truths
declared
in
the
Epistles
,
were
to
be
received
and
believed
as
Fundamental
Articles
,
what
then
became
of
those
Christians
who
were
fallen
asleep
?
(
as
St.
Paul
witnesses
in
his
First
to
the
Corinthians
,
many
were
)
before
these
things
in
the
Epistles
were
revealed
to
them
?
Most
of
the
Epistles
not
being
written
till
above
Twenty
Years
after
our
Saviour's
Ascension
,
and
some
after
Thirty
.
But
farther
,
therefore
,
to
those
who
will
be
ready
to
say
,
May
those
Truths
delivered
in
the
Epistles
,
which
are
not
contained
in
the
Preaching
of
our
Saviour
and
his
Apostles
,
and
are
therefore
by
this
Account
not
necessary
to
Salvation
,
be
believed
,
or
disbelieved
without
any
danger
?
May
a
Christian
safely
question
or
doubt
of
them
?
To
this
I
Answer
,
That
the
Law
of
Faith
,
being
a
Covenant
of
Free
Grace
,
God
alone
can
appoint
what
shall
be
necessarily
believed
by
every
one
whom
he
will
Justifie
.
What
is
the
Faith
which
he
will
accept
and
account
for
Righteousness
,
depends
wholly
on
his
good
Pleasure
.
For
't
is
of
Grace
,
and
not
of
Right
,
that
this
Faith
is
accepted
.
And
therefore
he
alone
can
set
the
Measures
of
it
:
And
what
he
has
so
appointed
and
declared
,
is
alone
necessary
.
No
body
can
add
to
these
Fundamental
Articles
of
Faith
;
nor
make
any
other
necessary
,
but
what
God
himself
hath
made
and
declared
to
be
so
.
And
what
these
are
,
which
God
requires
of
those
who
will
enter
into
,
and
receive
the
Benefits
of
the
New
Covenant
,
has
already
been
shewn
.
An
explicit
belief
of
these
,
is
absolutely
required
of
all
those
to
whom
the
Gospel
of
Jesus
Christ
is
preached
,
and
Salvation
through
his
Name
proposed
.
The
other
parts
of
Divine
Revelation
are
Objects
of
Faith
,
and
are
so
to
be
received
.
They
are
Truths
whereof
none
that
is
once
known
to
be
such
,
may
or
ought
to
be
disbelieved
.
For
to
acknowledge
any
Proposition
to
be
of
Divine
Revelation
and
Authority
,
and
yet
to
deny
or
disbelieve
it
,
is
to
offend
against
this
Fundamental
Article
and
Ground
of
Faith
,
that
God
is
true
.
But
yet
a
great
many
of
the
Truths
revealed
in
the
Gospel
,
every
one
does
,
and
must
confess
,
a
man
may
be
ignorant
of
;
nay
,
disbelieve
,
without
danger
to
his
Salvation
:
As
is
evident
in
those
,
who
allowing
the
Authority
,
differ
in
the
Interpretation
and
meaning
o
several
Texts
of
Scripture
,
not
thought
Fundamental
:
In
all
which
't
is
plain
the
contending
Parties
,
on
one
side
or
tother
,
are
ignorant
of
,
nay
,
disbelieve
the
Truths
delivered
in
Holy
Writ
;
unless
Contrarieties
and
Contradictions
can
be
contained
in
the
same
words
,
and
Divine
Revelation
can
mean
contrary
to
it self
.
Though
all
divine
Revelation
requires
the
obedience
of
Faith
;
yet
every
truth
of
inspired
Scriptures
is
not
one
of
those
,
that
by
the
Law
of
Faith
is
required
to
be
explicitly
believed
to
Justification
.
What
those
are
,
we
have
seen
by
what
our
Saviour
and
his
Apostles
proposed
to
,
and
required
in
those
whom
they
Converted
to
the
Faith.
Those
are
fundamentals
;
which
't
is
not
enough
not
to
disbelieve
:
Every
one
is
required
actually
to
assent
to
them
.
But
any
other
Proposition
contained
in
the
Scripture
,
which
God
has
not
thus
made
a
necessary
part
of
the
Law
of
Faith
,
(
without
an
actual
assent
to
which
he
will
not
allow
any
one
to
be
a
Believer
)
a
Man
may
be
ignorant
of
,
without
hazarding
his
Salvation
by
a
defect
in
his
Faith.
He
believes
all
that
God
has
made
necessary
for
him
to
believe
,
and
assent
to
:
And
as
for
the
rest
of
Divine
Truths
,
there
is
nothing
more
required
of
him
,
but
that
he
receive
all
the
parts
of
Divine
Revelation
,
with
a
docility
and
disposition
prepared
to
imbrace
,
and
assent
to
all
Truths
coming
from
God
;
And
submit
his
mind
to
whatsoever
shall
appear
to
him
to
bear
that
Character
.
Where
he
,
upon
fair
endeavours
,
understands
it
not
;
How
can
he
avoid
being
ignorant
?
And
where
he
cannot
put
several
Texts
,
and
make
them
consist
together
;
What
Remedy
?
He
must
either
interpret
one
by
the
other
,
or
suspend
his
Opinion
.
He
that
thinks
that
more
is
,
or
can
be
required
,
of
poor
frail
Man
in
matters
of
Faith
,
will
do
well
to
consider
what
absurdities
he
will
run
into
.
God
out
of
the
infiniteness
of
his
Mercy
,
has
dealt
with
Man
as
a
compassionate
and
tender
Father
.
He
gave
him
Reason
,
and
with
it
a
Law
:
That
could
not
be
otherwise
than
what
Reason
should
dictate
;
Unless
we
should
think
,
that
a
reasonable
Creature
,
should
have
an
unreasonable
Law.
But
considering
the
frailty
of
Man
,
apt
to
run
into
corruption
and
misery
,
he
promised
a
Deliverer
,
whom
in
his
good
time
he
sent
;
And
then
declared
to
all
Mankind
,
that
whoever
would
believe
him
to
be
the
Saviour
promised
,
and
take
him
now
raised
from
the
dead
,
and
constituted
the
Lord
and
Judge
of
all
Men
,
to
be
their
King
and
Ruler
,
should
be
saved
.
This
is
a
plain
intelligible
Proposition
;
And
And
the
all-merciful
God
seems
herein
to
have
consulted
the
poor
of
this
World
,
and
the
bulk
of
Mankind
.
These
are
Articles
that
the
labouring
and
illiterate
Man
may
comprehend
.
This
is
a
Religion
suited
to
vulgar
Capacities
;
And
the
state
of
Mankind
in
this
World
,
destined
to
labour
and
travel
.
The
Writers
and
Wranglers
in
Religion
fill
it
with
niceties
,
and
dress
it
up
with
notions
;
which
they
make
necessary
and
fundamental
parts
of
it
;
As
if
there
were
no
way
into
the
Church
,
but
through
the
Academy
or
Lyceum
.
The
bulk
of
Mankind
have
not
leisure
for
Learning
and
Logick
,
and
superfine
distinctions
of
the
Schools
.
Where
the
hand
is
used
to
the
Plough
,
and
the
Spade
,
the
head
is
seldom
elevated
to
sublime
Notions
,
or
exercised
in
mysterious
reasonings
.
'T
is
well
if
Men
of
that
rank
(
to
say
nothing
of
the
other
Sex
)
can
comprehend
plain
propositions
,
and
a
short
reasoning
about
things
familiar
to
their
Minds
,
and
nearly
allied
to
their
daily
experience
.
Go
beyond
this
,
and
you
amaze
the
greatest
part
of
Mankind
:
And
may
as
well
talk
Arabick
to
a
poor
day
Labourer
,
as
the
Notions
and
Language
that
the
Books
and
Disputes
of
Religion
are
filled
with
;
and
as
soon
you
will
be
understood
.
The
Dissenting
Congregations
are
supposed
by
their
Teachers
to
be
more
accurately
instructed
in
matters
of
Faith
,
and
better
to
understand
the
Christian
Religion
,
than
the
vulgar
Conformists
,
who
are
charged
with
great
ignorance
;
How
truly
I
will
not
here
determine
.
But
I
ask
them
to
tell
me
seriously
,
whether
half
their
People
have
leisure
to
study
?
Nay
,
Whether
one
in
ten
of
those
who
come
to
their
Meetings
in
the
Country
,
if
they
had
time
to
study
them
,
do
or
can
understand
,
the
Controversies
at
this
time
so
warmly
managed
amongst
them
,
about
Justification
,
the
subject
of
this
present
Treatise
.
I
have
talked
with
some
of
their
Teachers
,
who
confess
themselves
not
to
understand
the
difference
in
debate
between
them
.
And
yet
the
points
they
stand
on
,
are
reckoned
of
so
great
weight
,
so
material
,
so
fundamental
in
Religion
,
that
they
divide
Communion
and
separate
upon
them
.
Had
God
intended
that
none
but
the
Learned
Scribe
,
the
disputer
or
wise
of
this
World
,
should
be
Christians
,
or
be
Saved
,
thus
Religion
should
have
been
prepared
for
them
;
filled
with
speculations
and
niceties
,
obscure
terms
,
and
abstract
notions
.
But
Men
of
that
expectation
,
Men
furnished
with
such
acquisitions
,
the
Apostle
tells
us
,
I
Cor.
I.
are
rather
shut
out
from
the
simplicity
of
the
Gospel
;
to
make
way
for
those
poor
,
ignorant
,
illiterate
,
Who
heard
and
believed
promises
of
a
Deliverer
;
and
believed
Jesus
to
be
him
;
Who
could
conceive
a
Man
dead
and
made
alive
again
,
and
believe
that
he
should
at
the
end
of
the
World
,
come
again
,
and
pass
Sentence
on
all
Men
,
according
to
their
deeds
.
That
the
poor
had
the
Gospel
Preached
to
them
;
Christ
makes
a
mark
as
well
as
business
of
his
Mission
.
Mat.
XI
.
5.
And
if
the
poor
had
the
Gospel
Preached
to
them
,
it
was
,
without
doubt
,
such
a
Gospel
,
as
the
poor
could
understand
,
plain
and
intelligible
:
And
so
it
was
,
as
we
have
seen
,
in
the
Preachings
of
Christ
and
his
Apostles
.
FINIS
.
Printed
for
A.
&
J.
Churchil
,
in
Pater-Noster-Row
.
A
View
of
Universal
History
from
the
Creation
to
1695.
Wherein
the
most
Remarkable
Persons
and
Things
in
the
known
Kingdoms
and
Countries
of
the
World
are
set
down
in
several
Columns
,
by
way
of
Synchronism
,
according
to
their
proper
Centuries
and
Years
.
In
16
Copper
Plates
.
By
F.
Talents
,
A.
M.
A
compleat
Journal
of
both
Houses
of
Parliament
throughout
the
whole
Reign
of
Q.
Elizabeth
.
By
Sir
Symonds
Dewes
,
Knight
.
Fol.
Notitia
Monastica
:
Or
,
A
History
of
all
the
Religious
Houses
in
England
and
Wales
,
&c.
8vo
.
By
Tho.
Tanner
.
The
Resurrection
of
the
(
same
)
Body
,
asserted
from
the
Tradition
of
the
Heathens
,
the
Ancient
Jews
,
and
the
Primitive
Church
.
With
an
Answer
to
the
Objections
brought
against
it
.
By
Humph.
Hody
,
D.
D.
Octavo
.
Bishop
Wilkins
of
Prayer
and
Preaching
,
enlarged
by
the
Bp.
of
Norwich
and
Dr.
Williams
.
Octavo
.
The
Gentleman's
Religion
,
with
Grounds
and
Reasons
of
it
.
20.
By
a
Private
Gentleman
.
Dr.
Patrick's
New
Version
of
all
the
Psalms
of
David
.
120.
To
be
sung
in
Churches
.
Notes, typically marginal, from the original text
Notes for div A48888-e280
Gen.
III.
17-19
.