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38. And not only were they required to treat strangers, or men of other nations, with kindness and humanity; but it appears from several parts of Scripture, that the whole Jewish dispensation had respect to the nations of the world. Not, indeed, to bring them all into the Jewish church, (that would have been impracticable, as to the greatest part of the world,) but to spread the knowledge and obedience of God in the earth. Or, it was a scheme which was intended to have its good effects beyond the pale of the Jewish inclosure, and was established for the benefit of all mankind. Gen. xii. 3, And in thee (Abraham) shall all families of the earth be blessed. xxii. 18, And in thy seed shall all nations of the earth be blessed. Exod. vii. 5, And the Egyptians shall know that I am the Lord, when I stretch forth my hand upon Egypt, and bring out the children of Israel. ix. 16, and indeed for this very cause have I raised thee (Pharaoh) up, for to shew in thee my power, and that my name may be declared throughout all the earth. xv. 14. Lev. xxvi. 45. Num. xiv. 13, 14, 15.

59. But though the Jewish peculiarity did not exclude the rest of the world from the care and beneficence of the universal Father; and though the Jews were commanded to exercise benevolence towards persons of other nations; yet about the time when the gospel was promulgated, the Jews were greatly elevated on account of their distinguishing privileges: they looked upon themselves as the only favourites of Heaven, and regarded the rest of mankind with a sovereign contempt, as nothing, as abandoned of God, and without a possibility of salvation; unless they should incorporate, in some degree or other, with their nation. Their constitution, they supposed, was established for ever, never to be altered, or in any respect abolished. They were the true and only church, out of which no man could be accepted of God; and consequently, unless a man submitted to the Law of Moses, how virtuous or good soever he were, it was their belief, he could not be saved. He had no right to a place in the church, nor could hereafter obtain life.

V. The Jewish peculiarity was to receive its perfection from the Gospel.

60. But the Jewish dispensation, as peculiar to that people, though superior to the mere light of nature, which it supposed and included, was but of a temporary duration, and of an inferior and imperfect kind, in comparison of that which was to follow, and which God from the beginning, (when he entered into covenant with Abraham, and made the promise to him,) intended to erect, and which he made several declarations under the Old Testament, that he would erect, in the proper time, as successive to the Jewish dispensation; and, as a superstructure, perfective of it. And as the Jewish dispensation was erected by the ministry of a much nobler hand, even that of the Son of God, the Messiah, foreordained before the world was made, promised to Abraham, foretold by the prophets, and even expected by the Jews themselves; though under no just conceptions of the end of his coming into the world. He was to assume, and live in a human body, to declare the truth and grace of God more clearly and expressly to the Jews, to exhibit a pattern of the most perfect obedience; and to be obedient even unto death in compliance with the will of God. When Christ came into the world, the Jews were ripe for destruction: but he published a general indemnity for the transgressions of the former covenant, upon their repentance; and openly revealed a future state, as the true land of promise, even eternal life in Heaven. Thus he confirmed the former covenant with the Jews as to the favour and blessing of God; and enlarged, or more clearly explained it, as to the blessings therein bestowed; instead of an earthly Canaan, revealing the resurrection from the dead, and everlasting happiness and glory in the world to come.

61. That the gospel is the Jewish scheme enlarged and improved, will evidently appear, if we consider that we Gentiles believing in Christ, are said to be incorporated into the same body with the Jews; and that believing Jews and Gentiles, are now become One, One Flock, One Body in Christ. John x. 16, And other sheep I have which are not of this (the Jewish) Fold; them also I must bring, and they shall hear my voice, and there

Yes, and thus to become a Sacrifice for sin, that those who believe in him might have redemption in his blood. This is the light in which the New Testament places the Death of Christ. A. C.

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The Jewish Dispensation perfected by the Gospel.

shall be one Flock, (so the word ou signifies, and so our translators have rendered it in all the other places, where it is used in the New Testament. See Mat. xxvi. 31. Luke ii. 8. 1 Cor. ix. 7. And here also it should have been translated flock, not fold,) and one shepherd. 1 Cor. xii. 13, By one spirit we are all baptized in one body, whether we be Jews or Gentiles. Gal. iii. 28, There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all ONE in Christ Jesus; that is, under the gospel dispensation. Ephes. ii. 14, 15, 16, For he is our peace, who has made both (Jews and Gentiles) one, and has broken down the middle wall of partition between us, (Jews and Gentiles.) Having abolished by his flesh the enmity, even the Law of Commandments, contained in ordinances, for to make in himself of twain, one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.

62. And that this union or coalition, between believing Jews and Gentiles, is to be understood of the believing Gentiles being taken into that church and covenant in which the Jews were before the Gospel dispensation was erected; and out of which the unbelieving Jews were cast, is evident from the following considerations.

63. First, that Abraham, the head or root of the Jewish nation, 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 sure to all the seed; 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 say, 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 promise, did not, in the account of God, appear as a private person, 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 blessing and covenant after the same 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 same are the children of Abraham. For the scripture, foreseeing that God would justify, would take into his church and covenant, the heathen through faith, preached before the Gospel unto Abraham, saying, in thee shall all nations be blessed. So then they which be of faith, (of what country soever they are, heathens as well as Jews,) are blessed (justified, taken into the kingdom and covenant of God,) together with believing Abraham, (and into that very covenant which was made with him and his seed.)* In this covenant were the Jews during the whole period, from Abraham to Moses, and from Moses to Christ. For the covenant with Abraham was with him, and with his seed after him, Gen. xvii. 7, To Abraham and his seed were the promises made, Gal. iii. 16. And the Apostle in the next yerse tells us, that (the promises or) the covenant, that was confirmed before of God in Christ, the Law which was (given by Moses) four hundred and thirty years after, could not disannul, that it should make the promise, (or covenant with Abraham) of none effect; consequently the Jews, during the whole period of the Law, or Mosaical dispensation, were under the covenant with Abraham; and into that same covenant the Apostle argues, Rom. iv. and Gal. iii., that the believing Gentiles are taken. For which reason he affirms, that they are no more strangers and foreigners, but fellow-citizens with the Saints, that is, the Patriarchs, &c. And that the great mystery, not understood in other ages, was this; That the Gentiles should be fellow-heirs, and of the same body with his church and children, the Jews, Eph. ii. 19. iii. 5, 6. 64. Secondly. Agreeably to this sentiment, the believing Gentiles are said to partake of all the spiritual 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 cast. Several of the parables of our Lord are intended to point out this fact. And many passages in the Epistles, directly prove it. 65. Mat. xx. 1—16, In this parable the vineyard is the kingdom of Heaven, into which God, the householder, hired the Jews early in the morning, and into the same vineyard, he hired the Gentiles at the eleventh hour, or an hour before sun-set.

C

*Being justified does not merely signify being taken into covenant, so as to be incorporated with the visible church of God; it is used repeatedly by St. Paul, to signify that act of God's mercy whereby a penitent sinner, believing on Christ as a sacrifice for sin, has his transgressions forgiven for Christ's sake. Rom. v. 1, &c. A. C.

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66. Mat. xxi. 33-34. The Husbandmen to whom the vineyard was first let, were the Jews; to whom God first sent his servants, the prophets, ver. 34-36, and at last he sent his Son, whom they slew, ver. 37-39. and then the vineyard was let out to other husbandmen; which our Saviour clearly explains, Ver. 43, Therefore I say unto you (Jews) the kingdom of God shall be taken from you, and given to a nation (the believing Gentiles,) bringing forth the fruits thereof. Hence it appears, that the very same kingdom of God, which the Jews once possessed, and in which the ancient prophets exercised their ministry, one after another, is now in our possession; for it was taken from them, and given to us.

67. Rom. xi. 17-24. The church or kingdom of God is compared to an Olive-tree, and the members of it to the branches. And if some of the branches, (the unbelieving Jews,) be broken off, and thou, Gentile Christian, wert grafted in among them, and with them partakest of the root and fatness of the Olive-tree; that is, the Jewish church and covenant. Ver. 24, For if thou, Gentile Christian, wert cut out of the Olive-tree, which is wild by nature, and wert grafted, contrary to nature, into the good Olive-tree, &c.

68. 1 Pet. ii. 7, 8, 9, 10, Unto you, Gentiles who believe, he (Christ) is an honour, ripŋ, but unto them which be disobedient, (the unbelieving Jews,) the stone which the builders disallowed, the same is made the head of the corner, and also a stone of stumbling, and a rock of offence.* They stumble at the word being disobedient, whereunto also they were appointed. (They are fallen from their privileges and honour, as God appointed they should, in case of their unbelief.) But ye, (Gentiles are raised into the high degree from which they are fallen, and so) are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should shew forth the praises of him who hath called you out of the heathenish darkness into his marvellous light.

69. Thirdly. The Jews vehemently opposed the admission of the uncircumcised Gentiles into the kingdom and covenant of God, at the first preaching of the gospel. But if the Gentiles were not taken into the same church and covenant, in which the Jewish nation had so long gloried, why should they so zealously oppose their being admitted into it? Or why so strenuously insist that they ought to be circumcised in order to their being admitted? For what was it to them, if the Gentiles were called, and taken into another kingdom and covenant, distinct, and quite different from that which they would have confined wholly to themselves, or to such only as were circumcised? it is plain the Gentiles might have been admitted into another kingdom and covenant, without any offence to the Jews; as they would still have been left in the sole possession of their ancient privileges. And the apostles could not have failed of using this as an argument to pacify their incensed brethren, had they so understood it. But seeing they never gave the least intimation of this, it shews they understood the affair as the unbelieving Jews did, namely, that the Gentiles, without being circumcised, were taken into the kingdom of God, in which they and their forefathers had so long stood.

70. Fourthly, It is upon this foundation, namely, that the believing Gentiles are taken into that church and kingdom in which the Jews once stood, that the Apostles drew parallels, for caution and instruction, between the state of the ancient Jews, and that of the Christians. 1 Cor. x. 1-13, Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea, and were all baptized into Moses, and did all eat of the same spiritual meat, and did all drink of the same spiritual drink; but with many of them God was not well pleased; for they were overthrown in the wilderness. Now those things were our examples, to the intent we should not lust after evil things as they also lusted. Neither be ye Idolaters, as were some of them; neither let us provoke Christ, as some of them provoked, &c. Heb. iii. 7, &c. Wherefore as the Holy Ghost saith to Day,† when or while you hear his voice, harden not your hearts * We render this passage thus, a stone of stumbling and rock of offence, even to them which stumble at the word, being disobedient, &c. as if it were one continued sentence. But thus, violence is done to the text, and the Apostle's sense is thrown into obscurity and disorder, which is restored by putting a period after offence, and beginning a new sentence, thus, they stumble at the word, &c. For observe, the Apostle runs a double Antithesis between the unbelieving Jews and believing Gentiles.

+ Enpegor say ans Qarns aurou axovenri. EAN, if, should here have been rendered When; as it is rendered 1 John iii. 2, and it should have been rendered John xii. 32. xiv. 3. xvi. 7. 2 Cor. v. 1. In like manner the particle 8 Psal. xcv. 7, (whence the place is quoted,) should have been translated WHEN or WHILE. For it is translated When, 1 Sam. xv. 17. Prov. iii. 24. iv. 12. Job vii. 4. xvii. 16. Psal. l. 18; and might have been so translated in other places.

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as in the day of temptation in the wilderness, when your fathers tempted me, wherefore I was grieved with that generation, and sware in my wrath, they shall not enter into my rest. Take heed, brethren, lest there be in any of you an exil heart of unbelief. Chap. iv. 1, Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. Ver. 2, For unto us hath the Gospel been preached, as well as to them, that is, we have the joyful promise of a happy state, or of entering into rest, as well as the Jews of old. Ver. 11, Let us labour, therefore, to enter into that rest, lest any man fall after the same example of unbelief.

71. Fifthly. Hence also the Scriptures of the Old Testament are represented as being written for our use and instruction, and to explain our dispensation 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 fulfil. And when our Saviour taught his disciples the things pertaining to his kingdom, he opened to them the Scriptures, which were then no other than the Old Testament. Luke iv. 17–22. xviii. 31. xxiv. 27, And beginning at Moses 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 Apostles were instructed in the things pertaining to the Gospel dispensation. And always in their sermons in the Acts, they confirm their doctrine from the scriptures of the Old Testament. And in their Epistles they not only do the same, but also expressly declare, that those scriptures were written as well for the benefit of the Christian as the Jewish church. Rom. xv. 4, After a quotation out of the Old Testament, the Apostle adds, for whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the Scriptures might have hope. 1 Cor. ix. 9, It is written in the law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn. Ver. 10, For our sakes, no doubt, this is written. 1 Cor. x. 11, Now all these things, (namely, the before-mentioned privileges sins and punishments of the ancient Jews,) happened unto them for ensamples; 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 instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.

72. Sixthly. Agreeably to this notion, that the believing Gentiles are taken into that church or kingdom, out of which the unbelieving Jews are cast, the Christian church considered in a body, is called by the same general names, as the church under the Old Testament. Israel was the general name of the Jewish church, so also of the Christian. Gal. vi. 16, As many as walk according to this rule peace be on them, and mercy, and upon the Israel of God. Rev. vii. 3, 4, Speaking of the Christian church, the angel said, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them that were sealed: and there were sealed a hundred and forty-four thousand, of all the tribes of the children of Israel. Rev. xxi. 10-13, He shewed me that great city, the holy Jerusalem, (the Christian church,) 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 Israel, (as comprehending the whole church.) Ver. 14, And the wall of the city had twelve foundations, and in them the names of the twelve Apostles of the Lamb. Jews was another running title of the church in our Saviour's time, and this is also applied to Christians. Rev. ii. 8, 9, And unto the angel of the (Christian) church in Smyrna, write, I know thy works, and tribulation, and poverty; and I know the blasphemy of them who say they are Jews, (members of the church of Christ,) and are not, but are the synagogue of Satan. And again, chap. iii. 9.

§ VI. The particular honours and privileges of Christians; and the terms signifying these honours explained.

73. Seventhly. In conformity to this sentiment, (namely, that the believing Gentiles are taken into that church, covenant, and kingdom, out of which the unbelieving Jews were cast,) the state, membership, privileges, honours, and relations of professed Christians, particularly of believing Gentiles, are expressed by the

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same phrases with those of the ancient Jewish church; and therefore, unless we admit a very strange abuse of words, must convey the same general ideas of our present state, membership, privileges, honours and relations to God, as we are professed Christians. For instance,

74. I. As God chose his ancient people the Jews, and they were his chosen and elect, so now the whole body of Christians, Gentiles, as well as Jews, are admitted to the same 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. Rom. viii. 33, Who shall lay any thing to the charge of God's elect? &c. Eph. i. 4, According as he hath chosen 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 Thes. 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 chosen you to salvation; through sanctification of the Spirit, and belief of the truth. Tit. i. 1, Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness. 2 Tim. ii. 10, Therefore I endure all things for the elect's sake, that they, also, may obtain the salvation which is in Christ Jesus, with eternal glory. 1 Pet. i. 1, 2, Peter to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, elect, according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience. ii. 9, Ye (Gentiles) are a chosen generation, &c. v. 13, The church that is at Babylon, elected together with you, saluteth you.

75. II. The first step which the goodness of God took in execution of his purpose of Election, with regard to the Gentile world, was to rescue them from their wretched situation in the sin and idolatry of their heathen state, (by sending his Son Jesus Christ into the world to die for mankind and, thus) to bring them into the light and privileges of the gospel. With regard to which, the language of Scripture is, 1st. that he delivered, 2nd. saved, 3rd. bought or purchased, 4th. redeemed them. i. 4, Who gave himself for our sins, that he might deliver us from this present evil world, the vices and lusts in which the world is involved. Col. i. 12, 13, Giving thanks to the Father who has delivered us from the power of (heathenish) darkness, (Acts xxvi. 18. 1 Pet. ii. 9. Eph. iv.. 18. v. 8.) and translated us into the kingdom of his dear Son. And thus consequentially, we are delivered from the wrath to come. 1 Thes. i. 10.

76. 1 Cor. i. 18, For the preaching of the cross is to them that perish, foolishness, but unto us which are saved it is the power of God. vii. 16, What knowest thou, O Wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? that is, convert her to the Christian faith. x. 33, even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Eph. ii. 8, For by grace are you saved through faith. 1 Thes. ii. 16, The Jews forbid us to speak to the Gentiles that they might be saved, 1 Tim. ii. 4, Who will have all men to be saved, and to come unto the knowledge of the truth. 2 Tim. i. 9, Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace. In this general sense, saved is in other places applied to both Jews and Gentiles; particularly to the Jews. Rom. ix. 27. x. 1. xi. 26. Hence God is styled our Saviour. Tit. iii. 4, 5, But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us. 1 Tim. i. 1, Paul, an apostle of Jesus Christ by the commandment of God our Saviour. ii. 3. Tit. i. 3. Rom. xi. 11, Through their (the Jews') fall, salvation is come to the Gentiles. And as this salvation is by Jesus Christ, he also is frequently called our Saviour.

77. Acts xx. 28, Feed the church of God, which he has purchased with his own blood. 1 Cor. vi. 20, And ye are not your own; for ye are bought with a price. vii. 23, Ye are bought with a price. 2 Pet. ii. 1, False prophets shall bring in damnable heresies, even denying the Lord that bought them. Rev. v. 9, Thou wast slain, and hast redeemed (bought) us to God by thy blood out of every kindred, and tongue, and people, and nation.

78. Tit. iii. 14, Who gave himself for us, that he might redeem us from all iniquity. 1 Pet. i. 18, Ye were not redeemed with corruptible things as silver and gold, from your vain (heathenish) conversation, received by tradition from your fathers; but with the precious blood of Christ. And at the same time he redeemed or bought