of the glory of God," that is, the kingdom of God in heaven, which is often called his glory, both Jews and Gentiles, so that "by the deeds of the law no one could be justified,” it follows, that no one could then have eternal life and bliss. of the law, that the man which doth those things shall live in them."* "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. "Cursed is every one that continueth not in all things which are written in the book of the law, to do them." 14. 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 18. Where this law of works was to be found, it ?* Answer. It was such a law as the purity the New Testament tells us, viz. in the law deof God's nature required, and must be the law of livered by Moses. "The law was given by Moses, such a creature as man, unless God would have but faith and truth came by Jesus Christ." "Did made him a rational creature, and not required not Moses give you the law?" says our Saviour, him to have lived by the law of reason, but would" and yet none of you keep the law." And this have countenanced in him irregularity and dis- is the law which he speaks of, where he asks the obedience to that light which he had, and that lawyer, "What is written in the law? How rule which was suitable to his nature; which readest thou? This do, and thou shalt live.”— would have been to have authorized disorder, con- This is that which St. Paul so often styles the fusion, and wickedness in his creatures. For that "law," without any other distinction: "Not the this law was the law of reason, or, as it is called, hearers of the law are just before God, but the of nature, we shall see by-and-by: and if rational doers of the law are justified." It is needless to creatures will not live up to the rule of their rea- quote any more places; his epistles are all full of son, who shall excuse them? If you will admit it, especially this to the Romans. them to forsake reason in one point, why not in another? Where will you stop? To disobey God in any part of his commands (and it 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,-"holy, just, and good," and such as it ought, and could not otherwise be. 15. 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, (forasmuch 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 justify some; i. e. so many as obeyed another law, which God gave, which in the New Testament is called "the law of faith," 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; as is plain, considering the occasion it was spoken on. 16. 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 dialoon, which we translate righteous 19. 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 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 show 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, it 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, "we have proved both Jews 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. 66 20. 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, having a limited and only temporary obligation, by virtue 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: "Do we then make void the law through faith! God forbid; yea, we establish the law." 21. 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. 22. 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; it was only the moral part their consciences were concerned in. As for the rest, St. Paul tells the Gallatians, chap. iv., they are not under that part of the law, which, verse 3, he calls "elements of the world;" and verse 9, "weak and beggarly elements." And our Saviour himself, in his gospel-sermon on the mount, tells them, 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 Ampwaa, 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: "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 in spirit and in truth, for the Father seeketh such to worship him." 23. 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 privilege 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 justify or make just those who by their works are not so; which he doth by counting their faith for righteousness; i. e. for a complete performance of the law. Abraham "believed God, and it was counted unto him for righteousness. To him that believeth on him that justifieth the ungodly, his faith is counted for righteousness. 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. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." 24. 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, "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 persuaded, 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. 25. "Now this," says St. Paul, "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 it 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 the land of Canaan. This was what Abraham believed, and was counted to him for righteousness: but nobody, I think, will say, that any one's 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: "but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus 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. 26. What we are now required to believe to obtain eternal life, is plainly set down in the gospel. St. John tells us, John 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. Jesus said unto her, I that speak unto 29. To convince men of this, he did his mirathee am he. The woman then went into the city, cles; and their assent to, or not assenting to this, and saith to the men, come, see a man that hath made them to be, or not to be of his church; betold me all things that ever I did. Is not this the lievers, or not believers. "The Jews came round Messiah? And many of the Samaritans believed about him, and said unto him, how long dost thou on him, for the saying of the woman; who testified, make us doubt? If thou be the Messiah, tell us he told me all that ever I did. So when the Sa-plainly. Jesus answered them, I told you, and ye maritans were come unto him, many more believ-believed not: the works that I do in my Father's ed because of his words; and said to the woman, We believe not any longer because of thy saying, for we have heard ourselves, and we know that this man is truly the Saviour of the world, the Messiah." 27. By which place it is plain, that believing on the Son, is the believing that Jesus 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, 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. 28. 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 from unbelievers. When many of the 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." This was the faith which distinguished them from apostates and unbelievers, and was sufficient to continue them in the rank of apostles: and it was upon the same proposition, "That Jesus was the Messiah, the Son of the living God," owned by St. Peter, that our Saviour said he would build his church.* name, they bear witness of me. But ye believe not, because ye are not of my sheep." Conformable hereunto St. John tells us, "That many deceivers are entered into the world, who confessed not that Jesus, 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." That this is the meaning of the place, is plain from what he says in his foregoing epistle: "Whosoever believeth that Jesus is the Messiah, is born of God." And therefore, drawing to a close of his gospel, and showing the end for which he wrote it, he has these words: "Many other signs truly did Jesus in the presence of his disciples, which are not written in this book; but these are written, that ye may believe that Jesus is the Messiah, the Son of God; and that believing ye might have life through his name." Whereby it is plain, that the gospel was written to induce men into a belief of this proposition-that Jesus of Nazareth was the Messiah; which, if they believed they should have life. 30. 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." Our Saviour discoursing with Martha about the means of attaining eternal life, saith to her, "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 showeth 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, * Though I shall, in the Appendix, have occasion to refer more than once to the conformity of opinion between Locke and that great and excellent prelate, Jeremy Taylor, the reader may not, perhaps, be displeased to find his testimony introduced here at the outset. Nothing can be more explicit, or more to the purpose, than the following: "Now the great object which I speak of is Jesus Christ crucified. I have determined to know nothing among you, save Jesus Christ, and him crucified; so said St. Paul to the church of Corinth. This is the article upon the confession of which Christ but his church; viz. only upon St. Peter's creed, which was no more but this simple enunciation, 'We believe and are sure that thou art Christ, the Son of the living God;' and to this salvation particularly is promised, as in the case of Martha's creed. (John xi. appears in the case of the Ethiopian eunuch, whose 27.) To this the Scripture gives the greatest testi- creed was only this: 'I believe that Jesus Christ is mony, and to all them that confess it; for every the Son of God;' and upon this confession (saith spirit that confesseth that Jesus Christ is come in the the story) they both went into the water, and the flesh, is of God;' and, whosoever confesseth that Ethiop was washed, and became as white as snow." Jesus Christ is the Son of God, God dwelleth in him,-Liberty of Prophesying, § 1. p. 8, 9. But with this and he in God: the believing this article is the end of writing the four gospels: These things are written, that ye might believe that Jesus is the Christ, the Son of God:" and then that this sufficient follows: and that believing,' viz. this article (for this was only instanced in,) 'ye might have life through his name.' This is that great article, which, as to the nature of the things to be believed, is sufficient disposition to prepare a catechumen to baptism; as learned and eloquent work the readers of the "Sa cred Classics" are already familiar; and must therefore know that it contains the entire foundation of Locke's Treatise. See particularly the sections on Faith and Heresy, whish no man can read without benefit; since, were the spirit in which they are written the predominant spirit in the Christian world, great distinct bodies of heretics would scarce ly be found. the Christ." Philip saith to Nathaniel, "We have daily in the temple, and in every house, they ceasfound him of whom Moses in the law and the pro-ed not to teach and preach Jesus the Messiah." phets did write; Jesus of Nazareth, the Son of Joseph." John 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. 31. 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 preached to his disciples and apostles; and that, as soon as he was risen from the dead, twice the very day of his resurrection. 32. And if we may gather what was to be believed by all nations, from what was preached unto them, we may certainly know what they were commanded (Matt. ult.) to teach all nations, by what they actually did teach all nations; 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. 35. What was Stephen's speech to the council, Acts vii., but a reprehension to them, that they were the betrayers and murderers of the just one? which is the title by which he plainly designs the Messiah, whose coming was foreshown by the prophets. 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 John iv. 22, compared with 24. ria. 36. Acts viii. Philip carries the gospel to Sama"Then Philip went down to Samaria, and What was it he preached? preached to them." "The You have an account of it in this one word, Messiah," verse 5. This being that alone which was required of them, to believe that Jesus 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 Jesus the Messiah, they were baptized, both men and women." 37. Philip being sent from thence, by a special call of the Spirit, to make an eminent convert, out of Isaiah preaches to him Jesus; and what it was he preached concerning Jesus, we may know by the profession of faith the eunuch made, upon which he was admitted to baptism: "I believe that Jesus 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 John i. 45, with verse 49, where Nathaniel 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 demanded of him, whether he were the Messiah? Which is evident by comparing that with the three preceding verses. They ask him, verse 67, whether he were the Messiah? He answers: "If I tell you, you will not believe;" but withal tells them, that from henceforth he should be in possession of the kingdom of the Messiah, expressed in these words: "Hereafter shall the Son of Man sit on the right hand of the power of God:" which made them all cry out, "Art thou then the Son of God?" i. e. dost thou then own thyself 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: "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. That this was 34. To the same purpose was his discourse to the common signification of the Son of God, is the Jews in the temple, Acts iii., the design where- further evident from what the chief priests, mockof you have, verse 18: "But those things that ing him, said, when he was on the cross: "He savGod before had showed by the mouth of all his ed others, himself he cannot save: if he be the king prophets, that the Messiah should suffer, he hath of Israel, let him now come down from the cross, so fulfilled." In the next chapter, Acts iv., Peter and we will believe him. He trusted in God, let him and John being examined about the miracle on the deliver him now, if he will have him; for he lame man, profess it to have been done in the said, I am the Son of God;" i. e. he said, he was name of Jesus of Nazareth, who was the Messiah, the Messiah: but it is plainly false; for if he were, in whom alone there was salvation. The same God would deliver him; for the Messiah is to be thing they confirm to them again, Acts v. “And | king of Israel, the Saviour of others; but this man 33. Let us see therefore how the apostles preached Christ, and what they proposed to their hearers to believe. St. Peter at Jerusalem, Acts ii., by his first sermon, converted three thousand souls. What was his word, which, as we are told, "they gladly received, and thereupon were baptized?" That may be seen from verse 22 to verse 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 Jesus, whom ye have crucified, Lord and Messiah." 74 (17) . and were astonished, because that on the Gentiles also was poured out the gifts 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 ?" 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, 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 con 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 Matt. xxvii. "Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, truly this was the Son of God;" this was that extraor-verted with him, "by my mouth should hear the dinary person that was looked for. 66 gospel, and believe. And God, who knoweth the 38. Acts ix. St. Paul exercising the commis- hearts, bare them witness, giving them the Holy sion to preach the gospel, which he had received Ghost, even as he did unto us, and put no differin a miraculous way, straightway preached ence between us and them, purifying their hearts Christ in the synagogue, that he is the Son of by faith." So that both Jews and Gentiles, who God;" i. e. that Jesus was the Messiah: for believed Jesus to be the Messiah, received thereChrist in this place is evidently a proper name. upon the seal of baptism; whereby they are ownAnd that this was it which Paul preached, ap-ed to be his, and distinguished from unbelievers. pears from verse 22: "Saul increased the more From what is above said, we may observe, that in strength, and confounded the Jews who dwelt this preaching Jesus to be the Messiah, is called in Damascus, proving that this is the very Christ;" the Word, and the Word of God; and believing i. e. the Messiah. it, receiving the Word of God.* And the Word of the gospel. And so likewise in the history of the gospel, what Mark iv. 14, 15, calls simply the Word, St. Luke calls the Word of God, Luke, viii. 11. And St. Matthew, 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. 39. 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 show what he says God commanded the apostles "to preach unto the people, and to testify; that it is he (Jesus) which was ordained of God to be the judge of the quick and the dead." And that it was to him that all the prophets give witness, that through his name whosoever believed in him shall have remission of sins." 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 John preached. And these are the words which had been promised to Cornelius, "Whereby he and all his house should be saved:" which words amount only to thus much, that Jesus 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. It 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 Jesus to be the Messiah, ought to be admitted into the church by baptism as well as the Jews. Whoever reads St. Peter's defence, when he was accused by those of the circumcision, that he had not kept that distance which he ought with the uncircumcised, will be of this opinion; and see by what he says, 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, 40. 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, Jesus." That he was he of whom the prophets wrote, i. e. the Messiah and that as a demonstration of his being so, God had raised him from the dead. From whence he argues thus: "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 Jesus 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: "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 verse 42 with 44, 46, 48, 49; and chapter xii. verse 24. 41. At "Thessalonica, Paul, as his manner was, went into the synagogue, and three Sabbath-days reasoned with the Jews out of the Scriptures; opening and alleging, that the Messiah must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is the Messiah. And some of them believed, and consorted with Paul and Silas: but the Jews 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 + Acts xv. 7. * Vide Acts x. 36, 37; xi. 1, 19, 20. |