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tion, is the father of us all. Rom. iv. 16, 17, "Therefore it is of faith, that it might be by grace; to the end that the promise might be fure to all the feed; not to that only which is of the law, [the Jews] but to that also which is of the faith of Abraham, [the believing Gentiles] who is the father of us all, (as it is written, I have made thee a father of many nations) before him whom he believed,"-that is to fay, in the account and purpose of God, whom he believed, he is the father of us all. Abraham, when he stood before God and received the promife, did not, in the account of God, appear as a private perfon, but as the father of us all; as the head and father of the whole future church of God, from whom we were all, believing Jews and Gentiles, to descend, as we were to be accepted, and interested in the divine bleffing and covenant after the fame manner as he was; namely, by faith, Gal. iii. 6, &c. "Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore, that they which are of faith, the fame are the children of Abraham. For the Scripture foreseeing that God would juftify," would take into his church and covenant," the Heathen through faith, preached before the gospel unto Abraham, faying, In thee shall all nations be bleffed. So then they which be of faith [of what country foever they are, Heathens as well as Jews] are bleffed [juftified, taken into the kingdom and covenant of God] together with believing Abraham" [and into that very covenant which was made with him and his feed.] In this covenant were the Jews during the whole period of their difpenfation, from Abraham to Mofes, and from Mofes to Chrift. For the covenant with Abraham was with him, and with his "feed after him," Gen. xvii. 7. "To Abraham and his feed were the promises made," Gal. iii. 16. And the Apostle in the next verfe tells us, that [the promifes or] "the covenant, that was confirmed before of God in Chrift, the law, which was [given by Mofes] four hundred and thirty years after, could not difanul, that it fhould make the promife (or covenant with Abraham) of none effect." Confequently, the Jews, during the whole period of the law, or Mofaical difpenfation, were under the covenant with Abraham and into that fame covenant the apoftle argues, Rom. iv. and Gal. iii, that the believing Gentiles are taken. For which reafon he affirms, that they are "no more strangers and foreigners, but fellow-citizens with the faints," that is, the patriarchs, &c. And that the great mystery not understood in other ages, was this; "that the Gentiles fhould be fellow-heirs, and of the fame body" with his church and children the Jews, Eph. ii. 19. iii. 5, 6.

82. Secondly. Agreeably to this fentiment, the believing Gentiles are faid to partake of all the fpiritual privileges which the Jews enjoyed, and from which the unbelieving Jews fell; and to be taken into that kingdom and church of God out of which they were caft.

83. Mat. xx. 1-16. In this parable the vineyard is the kingdom of heaven, into which God, the houfholder, hired the Jews early in the morning; and into the fame vineyard he hired the Gentiles at the eleventh hour, or an hour before fun-fet.

84. Matt. xxi. 33-34

The husbandman, to whom the vineyard was first let, were the Jews; to whom God firft fent his fervants,

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the prophets, Ver. 34-36. And at laft he fent his Son, whom they flew, Ver. 37-39. And then the vineyard was let out to other huf bandmen. Which our Saviour clearly explains, Ver. 43, "Therefore I fay unto you, [Jews the kingdom of God fhall be taken from you, and given to a nation [the believing Gentiles] bringing forth the fruits thereof."-Hence it appears; that the very fame kingdom of God, which the Jews once poffeffed, and in which the ancient prophets exercifed their miniftry one after another, is now in our poffeflion: for it was taken from them and given to us.

85. Rom. xi. 17-24. The church or kingdom of God, is compared to an olive-tree, and the members of it to the branches. [42] "And if fome of the branches, [the unbelieving Jews] be broken off, and thou," Gentile Chriftian, "wert graffed in among them, and with them partakest of the root and fatnefs of the olive-tree," that is, the Jewish church and covenant. Ver. 24, "For if thou," Gentile Chriftian, "were cut out of the olive-tree, which is wild by nature, and were graffed, contrary to nature, into the good olive-tree;" &c.

86. 1 Pet. ii. 7, 8, 9, 10, "Unto you, Gentiles, who believe, he [Chrift] is an honour: but unto them which be difobedient, [the unbelieving Jews] the ftone which the builders difallowed, the fame is made the head of the corner, and alfo a stone of ftumbling, and a rock of offence (*). They stumble at the word being difobedient, whereunto alfo they were appointed: [they are fallen from their privileges and honour, as God appointed they fhould, in cafe of their unbelief:] but ye, [Gentiles, are raised to the high degree from which they are fallen, and fo] are a chofen generation, [11] a royal priesthood, [48] an holy nation, [46] a peculiar people [51]; that ye thould fhew forth the prailes of him who hath called you out of heathenish darknefs into his marvellous light."

87. Thirdly. The Jews vehemently oppofed the admiflion of the uncircumcifed Gentiles into the kingdom and covenant of God, at the first preaching of the gofpel. But if the Gentiles were not taken into the fame church and covenant, in which the Jewith nation had fo long gloried, why thould they fo zealously oppofe their being admitted into it? or why fo ftrenuously infift, that they ought to be circumcifed in order to their being admitted? For what was it to them, if the Gentiles

(*) We render this paffage thus, a ftone of ftumbling and a rock of of fence, even to them which tumble at the word, being difobedient," &c. as if it were one continued fentence. But thus violence is done to the text, and the apoftle's fenfe is thrown into cbfcurity and diforder, which is restored by putting a period after, offence, and beginning a new fentence, thus; "they ftumble at the word," &c. For obferve; the apoftle runs a double antithetis between the unbelieving Jews, and believing Gentiles. Ver. 7, YMIN τ μη τοις πίςευουσιν ΑΠΕΙΘΟΥΣΙ δε, λίθον ον, &c. Ver. 8, Οι προσκοπλασί τω λήψη &c. Ver. 9. TMEIΣ de yere exhculor, &c. The particles and are frequently put for he and they, and are so tranflated. Take a few instances out of the many too numerous to be quoted Matt. xii. 3, 11, 39, &c. xiii. 20, 22. xiv. 17, 18. xvi. 7, 14. xviii. 30. xx. 5, 31. xxi. 25. xxii. 5, 19. xxvi. 15, 70. xxvii. 21, 66. xxviii. 4 15-17. Mark viii. 28. ix. 32. x. 26. xii, 16. xiv. 46. Luke xxii. 21, 22. Acts v. 33. viii. 25. xii. 15. xv. 3, 30. xvii. 18. xxiii. 18. xxvii. 5, 6. Heb. xi. 14. xii. 10. And in the laft line of the Iliad. ταξιν Εκτορος ιπποδάμοιο.

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Gentiles were called, and taken into another kingdom and covenant, diftinct, and quite different from that which they would have confined wholly to themfelves, or to fuch only as were circumcifed? It is plain the Gentiles might have been admitted into another kingdom and covenant, without any offence to the Jews, as they would fill have been left in the fole poffeffion of their ancient privileges. And the apostles could not have failed of ufing this as an argument to pacify their incenfed brethren, had they fo understood it. But feeing they never give the leaft intimation of this, it fhews they understood the affair as the unbelieving Jews did; namely, that the Gentiles, without being circumcifed, were taken into that kingdom of God, in which they and their forefathers had fo long ftood. And,

88. Fourthly. It is upon this foundation, (namely, that the believing Gentiles are taken into that church and kingdom in which the Jews once ftood) that the apoftles draw parallels, for caution and instruction, between the ftate of the ancient Jews, and that of the Chriftians. 1 Cor. x. 1-13, "Moreover, brethren, I would not that ye fhould be ignorant, how that all our fathers were under the cloud, and all paffed through the fea, and were all baptized into Mofes,-and did all eat of the fame fpiritual meat, and did all drink of the fame spiritual drink.But with many of them God was not well pleased: for they were overthrown in the wildernefs. Now thofe things were our examples, to the intent we should not luft after evil things as they alfo lufted. Neither be ye idolaters, as were fome of them,-neither let us provoke Chrift as fome of them provoked," &c. Heb. iii. 7, to the end," Wherefore as the Holy Ghoit faith, To-day (*), when," or while, "you hear his voice, harden not your hearts, as in-the day of temptation in the wilderness; when your fathers tempted me,-Wherefore I was grieved with that generation, and-fware in my wrath, they fhall not enter into my reft. Take heed, brethren, left there be in any of you an evil heart of unbelief." Chap. iv. 1, "Let us therefore fear, left a promife being left us of entering into his reft, any of you should seem to come fhort of it." Ver. 2, " unto us hath the gospel been preached as well as to them," that is, we have the joyful promife of a happy ftate, or of entering into reft, as well as the Jews of old. Ver. II, "Let us labour therefore to enter into that reft, left any man fall after the fame example of unbelief.”

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89. Fifthly. Hence alfo the Scriptures of the Old Testament are reprefented as being written for our use and instruction, and to explain our difpenfation as well as theirs. Mat. v. 17, "Think not that I am come to destroy the law and the prophets: I am not come to destroy, but to fulfill." And when our Saviour taught his difciples the things pertaining to his kingdom, he "opened to them the Scriptures," which were then no other than the Old Teftament, Luke iv. 17-22. xviii. 31.

xxiv.

(*) Σημερον ΕΑΝ της φωνής αυτε ακέσητε. EAN [f] fhould here have been rendered when; as it is rendered 1 John iii. 2; and as it fhould have been rendered John xii. 32. xiv. 3. xvi. 7. 2 Cor. v. 1. In like manner the particle Pfal. xcv. 7, (whence the place is quoted) fhould have been translated when or while. For it is tranflated when, 1 Sam. xv. 17. Prov. iii. 24. iv. 12. Job vii. 4. xvii. 16. Pfal. 1. 18; and might have been fo tranflated in

other places.

xxiv. 27, "And beginning at Mofes, and all the prophets, he expounded unto them in all the Scriptures the things concerning himself.” Ver. 45, "Then opened he their understanding, that they might understand the Scriptures." Thus the apoftles were inftructed in the things pertaining to the gofpel difpenfation. And always in their fermons in the Acts, they confirm their doctrine from the Scriptures of the Old Testament. And in their Epiítles they not only do the fame, but also exprefsly declare, that thofe Scriptures were written as well for the benefit of the Chriftian as the Jewish church. Rom. xv. 4. After a quotation out of the Old Teftament the apoftle adds; "For whatfoever things were written aforetime were written for our learning; that we through patience and comfort of the Scriptures might have hope." I Cor. ix. 9, " It is written in the law of Mofes, thou fhalt not muzzle the mouth of the ox that treadeth out the corn."-Ver. 10,-" For our fakes no doubt this is written." 1 Cor. x. 11, "Now all these things, [namely, the before-mentioned privileges, fins, and punishments of the ancient Jews] happened unto them for enfamples; and they are written for our admonition, upon whom the ends of the earth are come.' 2 Tim. iii. 16, 17, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for inftruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works."

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90. Sixthly. Agreeably to this notion, that the believing Gentiles are taken into that church or kingdom, out of which the unbelieving Jews are caft, the Chriftian church, confidered in a body, is called by the fame general names, as the church under the Old Testament,-Ifrael was the general name of the Jewish church; fo alfo of the Chriftian; Gal. vi. 16, "As many as walk according to this rule peace be on them, and mercy, and upon the Ifrael of God." Rev. vii. 3, 4, fpeaking of the Christian church the angel faid, "Hurt not the earth, neither the fea, nor the trees, till we have fealed the fervants of our God in their foreheads. And I heard the number of them that were fealed: and there were fealed an hundred and forty-four thoufand, of all the tribes of the children of Ifrael." Rev. xxi. 10-13, "He fhewed me that great city, the holy Jerufalem, [the Chriftian church, 115] having the glory of God; and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of Ifrael," [as comprehending the whole church.] Ver. 14, "And the wall of the city had twelve foundations, and in them the names of the twelve apoftles of the Lamb."-Jews, was another running title of the church in our Saviour's time; and this alfo is applied to Chriftians. Rev. ii. 8, 9, " And unto the angel of the [Chriftian] church in Smyrna, write,-I know thy works and tribulation, and poverty; and I know the blafphemy of them who fay they are Jews [members of the church of Chrift] and are not, but, are the fynagogue of Satan." And again, Chap. iii. 9.

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CHAP.

CHAP. VI.

The particular Honours and Privileges of Chriftians, or of thofe in any Nation, who profefs Faith in the Son of God, and the Terms fignifying those Honours explained.

91. SEVENTHLY. In conformity to this fentiment, (namely, that the believing Gentiles are taken into that church, covenant and kingdom, out of which the unbelieving Jews were caft) the ftate, membership, privileges, honours and relations of profeffed Chriftians, particularly of believing Gentiles, are expreffed by the fame phrases with thofe of the ancient Jewish church; and therefore, unless we admit a very strange abuse of words, muft convey the fame general ideas of our prefent ftate, membership, privileges, honours and relations to God, as we are profeffed Chriftians. For inftance;

92. I. As God chofe his ancient people the Jews, and they were his chofen and elect; fo now the whole body of Chriftians, Gentiles as well as Jews, are admitted to the fame honour; as they are selected from the rest of the world, and taken into the kingdom of God, for the knowledge, worship and obedience of God, in hopes of eternal life. [11] Rom. viii. 33, "Who fhall lay any thing to the charge of God's elect?" &c. Eph. i. 4, " "According as he hath chofen us [Gentiles, Chap. ii. 11.] in him before the foundation of the world, that we should be holy, and without blame before him in love." Col. iii. 12, "Put on therefore (as the elect of God, holy and beloved) bowels of mercies," &c. 2 Thef. ii. 13, "But we are bound to give thanks to God always for you, brethren, beloved of the Lord, because God hath from the beginning chofen you to falvation; through fanctification of the fpirit, and belief of the truth." Tit. i. 1, "Paul a fervant of God, and an apoftle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth, which is after godlinefs." 2 Tim. ii. 10, "Therefore I endure all things for the elect's fake, that they also may obtain the falvation which is in Chrift Jefus, with eternal glory.' 1 Pet. i. 1, 2, "Peter-to the strangers fcattered throughout Pontus, Galatia, Cappadocia, Afia and Bithynia, elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience." ii. 9, "Ye [Gentiles] are a chofen generation," &c. v. 13, "The church that is at Babylon, elected together with you, faluteth you.'

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93. II. The firft ftep the goodnefs of God took in execution of his purpose of election, with regard to the Gentile world, was to refcue them from their wretched fituation in the fin and idolatry of their Heathen state, and to bring them into the light and privileges of the gofpel. With regard to which the language of Scripture is, 1. That he delivered, 2. faved, 3. bought, or purchafed, 4. redeemed them. [12] Gal. i. 4, "Who gave himself for our fins, that he might deliver us from this prefent evil world," the vices and lufts in which the world is involved. Col. i. 12, 13, "Giving thanks to the Fa

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