Messiah, was that which distinguished the believers from the unbelievers? For this was that alone which, three Sabbaths, Paul endeavored 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 for searching the Scriptures, whether those things, i. e. which he had said, concerning Jesus's being the Messiah, were true or no. 42. The same doctrine we find him preaching at Corinth: "And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks."*"And when Silas and Timotheus were come from Macedonia, Paul was pressed in spirit, and testified to the Jews, that Jesus 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." 43. Upon the like occasion he tells the Jews at Antioch, "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." It is plain here, St. Paul's charging their blood on their own heads, is for opposing this single truth-that Jesus 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 meantime, 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 Ecbopevor, who were proselytes of the gate, and the worshippers of one eternal invisible God,) said nothing of the believing in this one true God, the Maker of heaven and carth; because it was needless to press this to those who believed and professed it already: (for to such, it 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 could signify nothing. it 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 offspring 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 idolators, there the apostles were careful not to omit it.* 46. Paul at Corinth, reasoned in the synagogue every Sabbath-day, and testified to the Jews, that Jesus was the Messiah. "And he continued there a year and six months, teaching the word of God amongst them;" that is, the good news, that Jesus was the Messiah; as we have already shown is meant by the word of God. Apollos, another preacher of the gospel, when he was instructed in the way of God more perfectly, what did he teach but this same doctrine? As we may see in this account of him, "that when he was come into Achaia, he helped the brethren much who had believed through grace; for he mightily convinced the Jews, and that publicly; showing by the Scriptures that Jesus was the Messiah." 47. St. Paul, in the account he gives of himself before Festus and Agrippa, professes this alone to be the doctrine he taught after his conversion:for, says he, "Having obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: that the Messiah should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles." Which was no more than to prove that Jesus was the Messiah. This is that, which, as we have above observed, is called the "word of God," Acts xi. 1, compared with the foregoing chapter, from verse 34 to the end; and xiii. 42, and pious strain, could ever have been accused of *How an author who writes in this reverential 44. Thus Paul, speaking to the idolatrous Lys- the Rev. John Edwards, the unworthy antagonist of Atheism, it is extremely difficult to conceive. Yet trians, who would have sacrificed to him and Bar-Locke, accuses him of Socinianism, in which he nabas, says: "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." 45. 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 finds "a tang of atheism." (Thoughts concerning the Causes of Atheism, &c. p. 64.) Not to think as he thought on the doctrine of the Trinity seems, in his eyes, to have been akin to the worst impiety;though from that Letter of Constantine to Alexan der and Arius, of which Hosius, bishop of Corduba was the bearer, and probably the author, the whole dispute appears to have been considered by the primitive church as "a certain vain piece of a question, ill begun and more unadvisedly published; a question which no law or ecclesiastical canon defineth; a fruitless contention, the product of idle brains; a matter so nice, so obscure, so intricate, that it was neither to be explicated by the clergy, nor understood by the people."-Liberty of Prophesying.-ED. + Acts xviii. compared with 44, 46, 48, 49; and xvii. 13, compared with verse 11, 3. It is also called "the word of the gospel," Acts xv. 7. And this is that "word of God," and that gospel, which, wherever their discourses are set down, we find the apostles preached; and was that faith which made both Jews and Gentiles believers and members of the church of Christ; purifying their hearts,* and carrying with it remission of sins. So that all that was to be believed for justification, was no more but this single proposition-that "Jesus of Nazareth was the Christ," or the Messiah. All, I say, that was to be believed for justification: for that it was not all that was required to be done for justification, we shall see hereafter. 48. Though we have seen above from what our Saviour has pronounced himself, "that he that believeth on the Son, hath everlasting life; and he that believeth not the Son, shall not see life, but the wrath of God abideth on him ;" and are taught from John iv. 39, compared with verse 42, "that believing on him, is believing that he is the Messiah, the Saviour of the world;" and the confession made by St. Peter, Matt. xvi. 16,"that he is the Messiah, the Son of the living God," being the rock on which our Saviour has promised to build his church; though this, I say, and what else we have already taken notice of, be enough to convince us what it is we are in the gospel required to believe to eternal life, without adding what we have observed from the preaching of the apostles; yet it may not be amiss, for the further clearing this matter, to observe what the evangelists deliver concerning the same thing, though in different words; which therefore, perhaps, are not so generally taken notice of to this purpose. of her faith, in these words: "I believe that thou art the Messiah, the Son of God, who should come into the world ;" and that passage of St. John,"That ye might believe that Jesus is the Messiah the Son of God; and that believing, ye might have life through his name;" and then tell me, whether he can doubt that Messiah and Sonf God were synonymous terms at that time amongst the Jews. 50. The prophecy of Daniel where he is called "Messiah the Prince;" and the mention of his government and kingdom, and the deliverance by him in Isaiah, Daniel, and other prophecies understood of the Messiah, were so well known to the Jews, and had so raised their hopes of him about this time, which, by their account, was to be the time of his coming to restore the kingdom to Israel; that Herod no sooner heard of the magi's inquiry after him that was born king of the Jews: but he forthwith demanded of the chief priests and Scribes, where the Messiah should be born; not doubting, but if there were any king born to the Jews, it was the Messiah, whose coming was now the general expectation, as appears Luke iii. 15:-"The people being in expectation, and all men musing in their hearts of John, whether he were the Messiah or not." And when the priests and Levites sent to ask him who he was, he, understanding their meaning, answers, John i. 20, that he was not the Messiah; but he bears witness that Jesus is the Son of God; i. e. the Messiah. 51. This looking for the Messiah at this time we see also in Simeon, who is said to be waiting for the consolation of Israel: and having the child Jesus in his arms, he says he had "seen the salvation of the Lord." And "Anna coming at the 49. We have above observed, from the words same instant into the temple, she gave thanks also of Andrew and Philip compared, that the Messiah unto the Lord, and spake of him to all them that and him of whom Moses in the law and the pro- looked for redemption in Israel." And of Joseph of phets did write, signify the same thing. We shall Arimathea it is said, that "he also expected the now consider that place, John i., a little further. kingdom of God;" by all which was meant the Andrew says to Simon, We have found the Mes-coming of the Messiah. And Luke xix. it is said, siah." Philip, on the same occasion, says to Na- "They thought that the kingdom of God should thanael, "We have found him of whom Moses in immediately appear." the law and the prophets did write, Jesus of Na- 52. This being premised, let us see what it was zareth, the son of Joseph." Nathanael, who that John the Baptist preached, when he first endisbelieved this, when upon Christ's speaking to tered upon his ministry. That St. Matthew tells him he was convinced of it, declares his assent to us, "In those days came John the Baptist,preachit in these words: " Rabbi, thou art the Son of ing in the wilderness of Judea, saying, repent, for God, thou art the King of Israel:" from which it the kingdom of heaven is at hand." This was a is evident, that to believe him to be him of whom declaration of the coming of the Messiah; the Moses and the prophets did write, or to be the kingdom of heaven and the kingdom of God be"Son of God," or to be the "King of Israel," ing the same, as is clear out of several places of was in effect the same as to believe him to be the the evangelists; and both signifying the kingdom Messiah and an assent to that was what our of the Messiah. The profession which John the Saviour received for believing: for upon Natha- Baptist made, when sent to the Jews, John i. 19, nael's making a confession in these words, "Thou was, "that he was not the Messiah, but that art the Son of God, thou art the King of Israel; Jesus was." This will appear to any one who will Jesus answered and said to him, because I said to compare verse 26, 34, with John iii. 27, 30. The thee, I saw thee under the fig-tree, dost thou be-Jews being very inquisitive to know whether John lieve? Thou shalt see greater things than these." were the Messiah, he positively denies it, but tells I desire any one to read the latter part of the first them, he was only his forerunner; and that there of John, from verse 25, with attention; and tell stood one amongst them, who would follow him, me, whether it be not plain, that this phrase, "the whose shoe-latchet he was not worthy to untie.Son of God," is an expression used for the Mes-The next day, seeing Jesus, he says, he was the siah. To which let him add Martha's declaration man; and that his own baptizing in water was • Acts xv. 9. + Acts x. 43. * Chapter ix. only that Jesus might be manifested to the world; and that he knew him not, till he saw the Holy Ghost descend upon him. He that sent him to baptize having told him, that he on whom he should see the Spirit descend, and rest upon, he it was that should baptize with the Holy Ghost; and that therefore he witnessed, that "this was the Son of God, the Messiah :" and chap. iii., they came to John the Baptist, and tell him, that Jesus baptized and that all men went to him. John 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 that it was that John bears witness of our Saviour, as Jesus himself says, John v. 33. 53. This also was the declaration that was given of him at his baptism, by a voice from heaven: "This is my beloved Son, in whom I am well pleased;" which was a declaration of him to be the Messiah; the Son of God being (as we have showed) understood to signify the Messiah. To which we may add the first mention of him after his conception, in the words of the angel to Joseph: "Thou shalt call his name Jesus," 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. 54. 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 threefold declaration of the Messiah: 1. By miracles. The spirit of prophecy had now for many ages forsaken the Jews; and though their commonwealth 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 prophecies of him; which gave them hopes of an extraordinary man yet to come to 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," that is, their believing him to be the Messiah, because of the miracles he did; 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, coming about him, said unto him, How long dost thou make us doubt? If thou be the Messiah, tell us plainly; Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, bear witness of me. And John 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, John v., compared with that of John 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 many hearkened and assented to his testimony, and believed on him, seeing the things that he did.* 55. 2. Another way of declaring the coming of the Messiah, was by phrases and circumlocutions, that did signify 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 * John iv. 53, and xi. 45; and elsewhere. + From the extreme acuteness and subtilty of his mind, Locke, who here seems to be perfectly right in his views, sometimes introduces too much nicety, perhaps, into his interpretations of Scripture, though the method he followed and the pains he took to artian. In his Notes on the epistle to the Galatians i. rive at truth deserve the admiration of every Chris4,όπως εξέληται ημας εκ του ενεστώτος αιώνος πονηρον "that he might take us out of this present evil world, or age;" so the Greek words signify. Whereby, he says, it cannot be thought that St. Paul meant that Christians were to be immediately removed into the other world. Therefore vorws atwy must signify something else than present world, in the ordinary import of these words in English. A Tos, 1 Cor. ii. 6, 8, and in other places, plainly signifies the Jewish nation, under the Mosaical constitution; and it suits very well with the apostle's design in this epistle, that it should do so here. God has in this world but one kingdom and one people. The nation of the Jews were the kingdom and people of God whilst the law stood. And this kingdom of God under the Mosaical constitution was called av ouros, "this age," or, as it is commonly translated, "this world," to which awv EVEOTWs, "the kingdom of God, which was to be under the Mespresent world, or age," here answers. But the siah, wherein the economy and constitution of the Jewish church, and the nation itself, that, in opposition to Christ, adhered to it, was to be laid aside, is in the New Testament called av μedov," the world, or age, to come;" so that Christ's taking them out of the present world, may, without any violence to the words, be understood to signify his setting them free from the Mosaical constitution. This is suitable to the design of this epistle, and what St. Paul has declared in many other places. See Col. ii. 14-17, and 20, which agrees with this place, and Rom. vii. 4, 6. The law is said to be " contrary to us," Col. ii. 14, and to "work wrath," Rom. iv. 15, and St. Paul speaks very diminishingly of the ritual parts of it in many places. But yet, if all this may which was oftenest spoken of the Messiah, in the And they answered, John the Baptist; but some Old Testament, in very plain words; and a king-say Elias, and others, one of the prophets." (So dom was that which the Jews most looked after that it is evident, that even those who believed and wished for. In that known place, Isaiah ix.: him an extraordinary person, knew not yet who "The government shall be upon his shoulders; he was, or that he gave himself out for the Meshe shall be called the Prince of peace: of the in- siah; though this was in the third year of his micrease of his government and peace there shall nistry, and not a year before his death.) "And be no end upon the throne of David, and upon he saith unto them, But whom say ye that I am? his kingdom, to order it, and to establish it with And Peter answered, and said unto him, Thou justice, from henceforth, even for ever." Micah art the Messiah. And he charged them that they v. 2. "But thou, Bethlehem Ephratah, though should tell no man of him."* And devils came thou be little among the thousands of Judea, yet out of many, crying, "Thou art the Messiah, the out of thee shall he come forth unto me, that is to Son of God: and he rebuking them, suffered them be the ruler in Israel." And Daniel, besides that not to speak, that they knew him to be the Meshe calls him" Messiah the prince," in the ac- siah."+Unclean spirits, when they saw him, count of his vision "of the Son of man," says, fell down before him, and cried, saying, Thou art "There was given him dominion, glory, and a the Son of God: and he straitly charged them kingdom, that all people, nations, and languages that they should not make him known." Here should serve him his dominion is an everlasting again we may observe, from the comparing of the dominion, which shall not pass away; and his two texts, that "thou art the Son of God," or kingdom that which shall not be destroyed."+"thou art the Messiah," were indifferently used So that the kingdom of God, and the kingdom of for the same thing. But to return to the matter heaven, were common phrases amongst the Jews, to signify the times of the Messiah. "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." The Pharisees demanded, "When the kingdom of God should come ?" and St. John Baptist came, saying, "Repent, the kingdom of heaven is at hand:" a phrase he would not have used in preaching, had it not been understood. in hand. 57. 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 56. 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 preach-humility, meekness, patience, and sufferings, and ing 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 men's 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 Judea, 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 prophecies 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 publicly owning himself to be the Messiah, that he forbade the doing of it: "He asked his disciples, Whom do men say that I am? not be thought sufficient to justify the applying of the epithet rovnpov, "evil," to it, that scruple will be removed, if we take ενεστώς αιων, "this present world," here, for the Jewish constitution and nation together, in which sense it may very well be called evil, though the apostle, out of his wonted tenderness to his nation, forbears to name them openly, and uses a doubtful expression, which might comprehend the heathen world also, though he chiefly pointed at the Jews.-ED. every way conformable to the prophecies of him, should be led 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 public, 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 hindered 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 John vii. 1: "After these things Jesus walked in Galilee;" out of the way of the chief priests and rulers; "for he would not walk in Jewry, because the Jews sought to kill him." Thus making good what he foretold them at Jerusalem, when at the first passover, at his beginning to preach the gospel, upon his curing the man at the pool of Bethesda, they sought to kill him. John v. "Ye have not," says he, "his word abiding amongst you for whom he hath sent, him ye believe not." This was spoken more particularly to the Jews of Jerusalem, who life; and it imports that because of their unbelief were the forward men, zealous to take away his and opposition to him, "the word of God," that is, the preaching of the kingdom of the Messiah, unto him a woman taken in adultery; they say 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. unto him, Master, Moses in the law commanded us that such should be stoned, but what sayest thou? This they said tempting him, that they might accuse him." It is plain they hoped that this criminal cause of a woman just taken in the fact, brought before him in the sight of the people, would draw him, if he would preserve the opinion of being the Messiah, their king, to give judgment in it, and by the exercise of such an authority expose him to the Roman deputy. Some such accusation they watched for; but they could never get any such advantage against him: he marvellously defeated their design, and without lessening himself, sent them away covered with shame and silence. 60. When, upon the curing of the withered hand on the Sabbath-day, "The Pharisees took counsel with the Herodians how they might destroy him, Jesus withdrew himself with his disciples to the 58. 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 Jerusalem, until the pentecost come twelvemonth; though it is not to be doubted but that he was there the next passover, and other feasts between, but privately And now at Jerusalem, at the feast of pentecost, near fifteen months after, he says very little of any thing, and not a word of the kingdom of heaven being come or at hand; nor did he any miracle there. And returning to Jerusalem 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 Je-sea and a great multitude from Galilee followed rusalem. For, 1. It is said, that he teaching in the temple at the feast of tabernacles, "The Jews 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. He says thus to them: "Did not Moses give you the law, 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 Jerusalem a year and a half before. The work he here speaks of we find reported, John v. He had not preached to them there from that time till this, but had made good what he then told them: "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 at Jerusalem, preaching the gospel of the kingdom, because their great unbelief, opposition, and malice to him, would not permit it. him, and from Judea, and from Jerusalem, 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 should not make him known; that it might be fulfilled which 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 show judgment to the Gentiles: he shall not strive, nor cry, neither shall any man hear his voice in the streets."* 61. And John xi. 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. When from that day forth they took counsel together for to put him to death. Jesus therefore walked no more openly amongst the Jews." 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 into 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 59. This was manifestly so in fact: for the first words: "And the Jews' passover was nigh at miracle he did at Jerusalem, which was at the hand:" and he could not, now his miracles had second passover after his baptism, brought him in made him so well known, have been secure the danger of his life. Hereupon we find he forbore little time that remained till his hour was fully come, preaching again there till the feast of tabernacles, if he had not, with his wonted and necessary cauimmediately preceding his last passover: so that tion, withdrawn, and walked no more openly till half a year before his passion, he did but one amongst the Jews, till his time (at the next passmiracle, and preached but once publicly at Jeru-over) was fully come; and then again he appearsalem. These trials he made there; but found ed amongst them openly. their unbelief such, that if he had staid and per- 62. Nor would the Romans have suffered him, sisted to preach the good tidings of the kingdom, if he had gone about preaching that he was the and to show himself by miracles among them, he king whom the Jews expected. Such an accusacould not have had time and freedom to do those tion would have been forwardly brought against works which his Father had given him to finish, him by the Jews, if they could have heard it out of as he says, verse 36. They all imaginable ways his own mouth; and that had been his public docattacked him, and he as readily eluded all their trine to his followers, which was openly preached attempts, by the wonderful quickness and conduct by his apostles after his death, when he appeared of an unparalleled wisdom. Here, at this feast of no more. And of this they were accused, Acts tabernacles, "The Scribes and Pharisees brought | xvii. "But the Jews which believed not, moved * John vii. * Matt. xii; Mark iii. |