by birth a Jew, but instructed in the Christian faith by Aquila and Priscilla, "mightily convinced the Jews, and that publicly, showing by the scriptures, that Jesus was Christ." This was the touchstone by which all men at first were tried whether they were Christian or Antichristian. "For whosoever believeth," saith St. John, "that Jesus is the Christ, is born of God." What greater commendation of the assertion of this truth? "Who is a liar," saith the same apostle, "but he that denieth that Jesus is the Christ? This man is the Antichrist, as denying the Father and the Son." What higher condemnation of the negation of it?

Secondly; as it is necessary to be believed as a most fundamental truth, so it hath as necessary an influence upon our conversations; because, except it hath so, it cannot clearly be maintained. Nothing can be more absurd in a disputant, than to pretend to demonstrate a truth as infallible, and at the same time to show it impossible. And yet so doth every one who professeth faith in Christ already come, and liveth not according to that profession; for thereby he proveth, as far as he is able, that the true Christ is not yet come, at least that Jesus is not he. We sufficiently demonstrate to the Jews that our Saviour who did and suffered so much, is the true Messias: but by our lives we recall our arguments, and strengthen their wilful opposition; for there was certainly a promise, that when Christ should come, "the wolf should dwell with the lamb, and the leopard should lie down with the kid, and the calf and the young lion and the fatling together, and a little child should lead them," Isa. xi. 6; that is, there should be so much love, unanimity, and brotherly kindness in the kingdom of Christ, that all ferity and inhumanity being laid aside, the most different natures and inclinations should come to the sweetest harmony and agreement. Whereas if we look upon ourselves, we must confess there was never more bitterness of spirit, more rancor of malice, more heat of contention, more manifest symptoms of envy, hatred, and all uncharitableness, than in those which make profession of the Christian faith. It was infallibly foretold, that "when the law should go forth out of Zion, and the word of the Lord from Jerusalem, they should beat their swords into

plough-shares, and their spears into pruning-hooks: nation should not lift up sword against nation, neither should they learn war any more," Isa. ii. 3: whereas there is no other art so much studied, so much applauded, so violently asserted, not only as lawful, but as necessary. Look upon the face of Christendom divided into several kingdoms and principalities; what are all these but so many public enemies, either exercising or designing war? The church was not more famous, or did more increase by the first blood which was shed in the primitive times through the external violence of ten persecutions, than now it is infamous, and declines through constant violence, fraud, and rapine, through public engagements of the greatest empires in arms, through civil and intestine wars, and, lest any way of shedding Christian blood should be unassayed, even by massacres. It was likewise prophesied of the days of the Messias, that all idolatry should totally cease, that all false teachers should be cut off, and unclean spirits restrained, Zech. xiii. 2. And can we think that the Jews who really abhor the thoughts of worshipping an image, can ever be persuaded there is no idolatry committed in the Christian church? Or can we excuse ourselves in the least degree from the plague of the locusts of Egypt, the false teachers? Can so many schisms and sects arise and spread, can so many heresies be acknowledged and countenanced, without false prophets and unclean spirits? If then we would return to the bond of true Christian love and charity, if we would appear true lovers of peace and tranquillity, if we would truly hate the abominations of idolatry, false doctrine, and heresy, let us often remember what we ever profess in our Creed, that Jesus is the Christ, that the kingdom of the Messias cannot consist with these impieties.

Thirdly; the necessity of this belief appeareth in respect of those offices which belong to Jesus as he is the Christ. We must look upon him as upon the Prophet anointed by God to preach the gospel, that we may be incited to hear and embrace his doctrine. Though Moses and Elias be together with him in the mount, yet the voice from heaven speaketh of none but Jesus, "Hear ye him." He is that Wisdom, the delight of God, crying

in the Proverbs, "Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors," Prov. viii. 34. "There is one thing needful," saith our Saviour; and Mary chose that good part, who sat at Jesus' feet, and heard his word; which devout posture teacheth us, as a willingness to hear, so a readiness to obey; and the proper effect which the belief of this prophetical office worketh in us, is our obedience of faith. We must farther consider him as our High Priest, that we may thereby add confidence to that obedience; for we have "boldness to enter into the holiest by the blood of Jesus; yea, having an High Priest over the house of God, we may draw near with a true heart in full assurance of faith," Heb. x. 19. And as this breedeth an adherence and assurance in us, so it requireth a resignation of us; for if Christ have redeemed us, we are his; if he died for us, it was that we should live to him: if we be "bought with a price," we are no longer our own, but we must "glorify God in our body and in our spirit, which are God's," 1 Cor. vi. 20. Again; an apprehension of him as a King is necessary for the performance of our true and entire allegiance to him. "Send the lamb to the Ruler of the earth," do him homage, acknowledge him your King, show yourselves faithful and obedient subjects. We can pretend, and he hath required, no less. As soon as he let the apostles understand that "all power was given unto him in heaven and in earth," he charged them "to teach all nations, to observe all things whatsoever he commanded them," Matt. xxviii. 18. Can we imagine he should so strictly enjoin subjection to higher powers, the highest of whom are here below, and that he doth not expect exact obedience to him who is exalted "far above all principalities and powers, and is set down at the right hand of God?" It is observable, that in the description of the coming of the Son of Man, it is said, "The King shall say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you;" which title, as it secures hope, in respect of his power, as it magnifies our reward by the excellency of our inheritance, so also teacheth us the indispensable condition of obedience.

Fourthly; the belief of Jesus the Christ is necessary to instruct us what it is to be a Christian, and how far we stand obliged by owning that name. Those who did

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first embrace the faith were styled "disciples," (as when "the number of the disciples was multiplied," Acts vi. 1, 7.) or "believers," or "brethren," or 66 men of the church," or "callers the name of Christ,” or upon men of the way," by their enemies, "Nazarenes" and "Galileans." But in a short time they gained a name derived from their Saviour, though not from that name of his which signifieth salvation; for from Christ they were called "Christians" a title so honorable, and of such concernment, that St. Luke hath thought fit to mention the city in which that name was first heard. "And the disciples were called Christians first at Antioch," as the scriptures assure us; so named by Euodius, the bishop of that place, as ecclesiastical history informs us-a name no sooner invented, but embraced by all believers, as bearing the most proper signification of their profession, and relation to the Author and Master whom they served. In which the primitive Christians so much delighted, that before the face of their enemies they would acknowledge no other title but that, though hated, reviled, tormented, martyred for it. Nor is this name of greater honor to us, than obligation. There are two parts of the seal of the foundation of God, and one of them is this; "Let every one that nameth the name of Christ depart from iniquity," 2 Tim. ii. 19. It was a common answer of the ancient martyrs, "I am a Christian, and with us no evil is done." The very name was thought to speak something of emendation; and whosoever put it on, became the better man. Except such reformation accompany our profession, there is no advantage in the appellation; nor can we be honored by that title, while we dishonor him that gives it. If he be therefore called Christ, because anointed; as we derive the name of Christian, so do we receive our unction, from him; for as "the precious ointment upon the head ran down upon the beard, even Aaron's beard, and went down to the skirts of his garments," Ps. cxxxiii. 2; so the Spirit, which without measure was poured upon Christ our Head, is by

him diffused through all the members of his body; for "God hath established and anointed us in Christ;"" We have an unction from the Holy One, and the anointing which we have received from him abideth in us," 1 John ii. 20, 27. Necessary then it cannot choose but be, that we should know Jesus to be the Christ; because as he is Jesus, that is, our Saviour, by being Christ, that is, anointed; so we can have no share in him as Jesus, except we become truly Christians, and so be in him as Christ anointed with that unction from the Holy One.

Thus having run through all the particulars at first designed for the explication of the title, Christ, we may at last clearly express, and every Christian easily understand, what it is we say when we make our confession in these words, I believe in Jesus Christ. I do assent unto this as a certain truth, that there was a man promised by God, foretold by the prophets to be the Messias, the Redeemer of Israel, and the expectation of the nations. I am fully assured by all those predictions that the Messias so promised is already come. I am as certainly persuaded, that the Man born in the days of Herod of the virgin Mary, by an angel from heaven, called Jesus, is that true Messias, so long, so often promised; that, as the Messias, he was anointed to three special offices, belonging to him as the Mediator between God and man; that he was a prophet, revealing unto us the whole will of God for the salvation of man; that he was a Priest, and hath given himself a sacrifice for sin, and so hath made an atonement for us; that he is a King, set down at the right hand of God, "far above all principalities and powers," whereby, when he hath subdued all our enemies, he will confer actual, perfect, and eternal happiness upon us. I believe this unction by which he became the true Messias was not performed by any material oil, but by the Spirit of God, which he received as the Head, and conveyeth to his members. And in this full acknowledgment, I believe in Jesus Christ.

His only Son.

AFTER Our Saviour's nomination immediately followeth