men to love their wives as their own bodies,—even as the Lord the church for we are members of his body, of his flesh, and of his bones. For this caufe fhall a man leave his father and mother, and shall be joined unto his wife, and they two fhall be one flesh. This is a great mystery: but I speak concerning Christ and his church."

120. Hence the Chriftian church, or community, is reprefented as a mother, and particular members as her children. [39] Gal. iv. 26, “But Jerufalem, which is above, is free, which is the mother of us all." Ver. 27, "For it is written, Rejoice thou barren that bearest not; break forth and cry, thou that travaileft not: for the defolate hath many more children, than the which hath an husband." Ver. 28, "Now we, brethren, as Ifaac was, are the children of Promise."- -Ver. 31, "So then, brethren, we are not children of the bond woman, but of the free."

121. Hence alfo, from the notion of the Chriftian church being the fpoufe of God in Chrift, her corruption and idolatry come under the name of fornication and adultery; and fhe takes the character of a whore. [40] Rev. ii. 20,-" Thou sufferest that woman Jezebel—to teach and to feduce my fervants to commit fornication, and to eat things facrificed unto idols. And I gave her space to repent of her fornication, and the repented not. Behold, I will caft her into a bed, and them that commit adultery with her into great tribulation, except they repent." Rev. xvii. 1,-"Come hither, I will fhew thee the judgment of the great whore,- -with whom the kings of the earth have committed fornication." Ver. 15, 16. chap. xix. 2.

122. XII. As God, by Chrift, exercifes a particular providence over the Christian church, in fupplying them with all fpiritual bleflings, guiding them through all difficulties, and guarding them in all fpiritual dangers, he is their shepherd, and they his flock, his fheep. [41] John x. 11, "I am the good Shepherd." Ver. 16, "And other heep I have, which are not of this fold; them also I must bring, and they shall hear my voice, and there fhall be one flock and one fhepherd." Acts xx. 28, 29. Heb. xiii. 20. 1 Pet. ii. 25, "For ye were as fheep going aftray; but are now returned to the shepherd and overfeer of fouls." v. 2, 3, 4, "Feed the flock of God," &c.

your

123. XIII. Nearly on the fame account, as God, by Chrift, has established the Chriftian church, and provided all means for our happinefs and improvement in knowledge and virtue, we are compared to a vine, and a vineyard, and God to the husbandman, who planted and dreffeth it; and particular members of the community are compared to branches. [42] John xv. 1, 2, "I am the true vine, and my father is the husbandman. Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, he purgeth it," &c. Ver. 5, "I am the vine, ye are the branches." Mat. xv. 13, "Every plant which my heavenly father hath not planted, fhall be rooted up." Rom. vi. 5, "If we have been planted together in the likenefs of his death: we fhall be alfo in the likeness of his refurrection.". Mat., xx. I. The vineyard into which labourers were hired is the Chriftian as well as Jewith church; and fo chap. xxi. 33. Mark xii. 1. Luke xx. 9. 1 Cor iii. 9, "Ye are God's husbandry." Rom. xi. 17, "And if fome of the branches [Jews] be broken off, and thou being a wild olive-tree,

22

wert

wert grafted in among them, and with them partakest of the root and fatnefs of the olive-tree;" &c. See alfo Ver. 24.

124. XIV. As Chriftians are, by the will of God, fet apart, and appropriated in a special manner to his honour, fervice and obedience, and furnished with extraordinary means and motives to holinefs, fo they are faid to be fanctified. [43] 1 Cor. i. 2, "Unto the church of God which is at Corinth, to them that are fanctified (*) in Christ Jesus." vi. II, “And fuch were fome of you: but ye are washed, but ye are fanctified, but ye are juftified in the name of the Lord Jefus, and by the fpirit of our God." Heb. ii. 11, "For both he that fanctifieth, and they who are fanctified, are all of one." x. 29, " Of how much forer punishment, fhall he be thought worthy, who has trodden under foot the fon of God, who hath counted the blood of the covenant, wherewith he was fanctified, an unholy thing, and has done defpite unto the spirit of grace." Jude 1, "Jude the fervant of Jefus Chrift,-to them that are fanctified by God the Father, and preferved in Jefus Christ, and called."

125. In the fame sense, I apprehend, Chriftians are faid to be washed. [44] 1 Cor. vi. 11,-" Such were fome of you: but ye are washed." Tit. iii. 5, "Not by works of righteoufnefs, which we have done, but according to his mercy he faved [93] us, by the washing of regeneration, and renewing of the Holy Ghoft" [poured out in its miraculous gifts.] 2 Pet. ii. 22,-"The fow that was washed, [the apoftate Chriftian] is returned to her wallowing in the mire."

126. And as the believing Gentiles, before they were thus washed, were accounted unclean, it is for this reason, the children of Christians are declared not to be unclean. [45] 1 Cor. vii. 14, "For the unbelieving husband is fanctified by the wife, and the unbelieving wife is fanctified by the hufband: elfe were your children unclean, [in the ftate of Heathens;] but now are they holy," [that is to fay, in the ftate of all other Chriftians, as it is reprefented in the following paragraph].

127. XV. Hence it is, that Chriftians are ftiled holy, holy brethren, a holy nation, and faints. [46] Col. iii. 12, "Put on therefore (as the elect of God, holy and beloved, bowels of mercies," &c. 1 Thef. v. 27, "I charge that this epiftle be read to all the holy brethren." Heb. iii. 1, "Wherefore, hely brethren, partakers of the heavenly calling," &c. 1 Pet. ii. 9. "But ye are a chofen generation, a royal priesthood, a boly nation." Acts ix. 32, "As Peter pafled through all quarters, he came down alfo to the faints which dwelt at Lydda." Ver. 41, "And when he had called the faints and widows." Acts xxvi. 10. Rom. i. 7, "To all that be in Rome beloved of God, called faints." xii. 13. xv. 25, 26. xvi. 15. I Cor. i. 2. 2 Cor. i. I, "Paul unto the church of God at Corinth, with all the faints which are in Achaia." 2 Cor. xiii, 13. Phil. iv. 22, "All the faints falute you." Eph. i. 1. "To the faints at Ephefus, Philippi, Coloffe."

Phil. i. I.

Col. i. 2,

128. XVI. Further; by the prefence of God in the Christian church, and our being by profeffion confecrated to him, we, as well

wet.org ou כל קדשיו בידך 3

as

(*) ΗΓΙΑΣΜΕΝΟΙΣ ; as Deut. xxxii. 3. 779 9 9 πατες οι ηγιασμένος UTTO TAS Xaças QB. Septuag.

"Ye

as the ancient Jews, are made his houfe, or temple, which God has built, and in which he dwells, or walks. [47] 1Pet. ii. 5, "Ye alfo as lively ftones are built up a fpiritual houfe," &c. I Cor. iii. 9, are God's building." Ver. 16, 17, "Know ye not that ye," Christians, "are the temple of God, and that the fpirit of God dwelleth in you? If any man defile the temple of God, him fhall God deftroy: for the temple of God is holy, which temple ye are." 2 Cor. vi. 16, "And what agreement hath the temple of God," the Chriftian church, "with Idols? For ye are the temple of the living God; as God hath faid, I will dwell in them, and walk in them." Eph. ii. 20, 21, 22, "And are built upon the foundation of the Apoftles, &c. Chrift Jefus being the chief corner ftone; in whom all the building fitly framed together, groweth into an holy temple in the Lord: in whom you also are builded together, for an habitation of God, through the fpirit." 2 Theff. ii. 4,-"So that he as God fitteth in the temple of God, fhewing himself that he is God."

129. Note; here God is the fupreme builder. Heb. iii. 4, "Every houfe is built by fome one, but he that built all things is God." As if he had faid; in erecting every difpenfation fubordinate builders are employed, but God is the fupreme builder, who directs and establishes every conftitution (*). And Chrift, in the gofpel church, is the builder next to him. Heb. iii. 3, "For this man was counted worthy of more glory than Mofes, in as much as he, [Chrift Jefus,] who hath builded the boufe, [the more honourable houfe,] hath the greater honour of the houfe;" that, is, refulting from the houfe. The more honourable the house, the more honourable the builder of it. Chrift adminiftred and built a more honourable conftituion than Mofes; and therefore is moft justly intitled to an honour fuperior to his. Mat. xvi. 18, "Upon this rock will I build my church."And, under Chrift, the Apoftles and Minifters are alfo builders. Rom. xv. 20. 1 Cor. iii. 10,

II, 12.

130. XVII. And, not only doth God, as our king, dwell in the

Chriftian

(*) When he faith, "Every houfe is built by fome perfon, but he who built all things is God," he evidently diftinguishes between a fubordinate, and fupreme builder. But this diftinction he needed not to have mentioned, had he not fpoke of a fubordinate builder before. For, if in the cafe under confideration, there be no fubordinate builder at all, this diftinction is nothing to his purpose. Then his argument would have been; Chrift must build the houfe; because no one could build it but he; feeing no houfe is built by any but God. Whereas, contrariwife, he afferts a fubordinate builder, and tells us fuch a one is confiftent with God's being the fupreme, original Builder. Christ therefore, whom alone they had mentioned before as a builder, must be a subordinate builder, diftinct from God, the Supreme builder; and this Verfe must not be a part of his argument, but an explication of it; as 1 Cor. xi. 3, 12. XV. 27. He was aware it might be objected: "But do not you teach that we Chriftians are God's building?" I Cor. iii. 9. It is true, faith the Apostle; nor is my affirming, that Chrift built the Chriftian church, at all inconfiftent with it for it must always be remembered, that in fuch cases God is the fu preme and original workman. Whatever fubordinate agents he may employ, he is notwithstanding the principal author of every conftitution. This is one inftance of the accuracy of the apoftolic writings.

Christian church, as in his houfe, or temple; but he has alfo conferred on Chriftians the honours of kings, as he has redeemed us from the fervitude of fin, made us lords of ourselves, and raised us above others, to fit on thrones, and to judge, and reign over them. And he has made us priefs too, as we are peculiarly confecrated to God, and obliged to attend upon him, from time to time continually, in the folemn offices of religion, which he has appointed. [48] 1 Pet. ii. 5, “Ye also as lively ftones are built up a spiritual house, an holy priesthood.” Ver. 9, "But ye [Gentile Chriftians] are a chofen generation, a royal [or kingly] priesthood." Rev. i. 5, 6, "Unto him that loved us, and washed us from our fins in his own blood, and hath made us kings and priefs unto God and his Father," &c. v. 10, "And haft made us unto our God, kings and priests: and we fhall reign on the earth." iii. 21, "To him that overcometh will I grant to fit with me in my throne, even as I also overcame, and am fet down with my Father in his throne." ii. 26, 27, "And he that overcometh and keeps my words unto the end, to him will I give power over the nations: (and he fhall rule them with a rod of iron) even as I received of my Father." 2 Tim. ii. 12, “If we fuffer with him we shall also reign with him." 1 Cor. vi. 2, 3, “Do ye not know that the faints ihall judge the world? Know ye not that we fhall judge angels?"

131. XVIII. Thus the whole body of the Chriftian church is feparated unto God from the reft of the world. And, whereas before the Gentile believers were afar off, lying out of the commonwealth of Ifrael; now they are nigh, as they are joined to God in covenant, have free accefs to him in the ordinances of worship, and, in virtue of his promife, a particular title to his regards and bleffing. 2 Cor. vi. 17, "Wherefore come out from among them, and be feparate, faith the Lord, and touch not the unclean thing, and I will receive you." Eph. ii. 13, "But now in Chrift Jefus ye, who fometimes were afar off, are made nigh by the blood of Christ." [49, 50]

132. XIX. And, as God, in all these respects, has diftinguished the Chriftian church, and fequeftred them unto himfelf, they are ftiled his peculiar people. Tit. ii. 14, "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." 1 Pet. ii. 9, "But ye are a chofen generation, a royal priesthood, an holy nation, a peculiar people," &c. [51]

133. XX. As Chriftians are a body of men particularly related to God, inftructed by him in the rules of wifdom, devoted to his fervice, and employed in his true worship, they are called his church or congregation. [52] Acts xx. 28, "Feed the church of God." I Cor. x. 32,

Giving none offence to the church of God." xv. 9. Gal. i. 13, and elsewhere. Eph. i. 22, "Head over all things to the church: fo frequently."- And particular focieties are churches. Rom. xvi. 16, “The churches of Chrift falute you." And fo in feveral other places.

134. XXI. For the fame reason, they are confidered as God's poffeffion, or heritage. 1 Pet. v. 3, "Neither as being lords over God's heritage, but being enfamples to the flock." [53] (*)

CHAP.

(*) The reader cannot well avoid obferving, that the words and phrases,

Reflections upon the foregoing Honours, Privileges and Relations of Chrif

ROM all this it appears,

FR

tians.

135. (1.) That the believing Gentiles are taken into that kingdom and covenant, in which the Jews once ftood, and out of which they were cast for their unbelief, and rejection of the Son of God; [91, 79] and that we Chriftians ought to have the fame general ideas of our prefent religious state, membership, privileges, honours and relations to God, as the Jews had, while they were in poffeflion of the kingdom. Only in fome things the kingdom of God, under the gofpel difpenfation, differs much from the kingdom of God, under the Mofaical. As 1. In that it is now fo conftituted, that it admits, and is adapted to, men of all nations upon the earth, who believe in Chrift. 2. That the law, as a ministration of condemnation, which was an appendage to the Jewish difpenfation, is removed and annulled under the gospel. 3. And fo is the polity, or civil ftate of the Jews, which was interwoven with their religion, but had no connection with the Chriftian religion. 4. The ceremonial part of the Jewish conftitution is likewife abolifhed: for we are taught the fpirit and duties of religion, not by figures and fymbols, as facrifices, offerings, wafhings, &c. but by exprefs and clear precepts. 5. The kingdom of God is now put under the fpecial government of the Son of God, who is the head and king of the church, to whom we owe faith and allegiance.

136. (2.) From the above-recited particulars it appears; That the Chriftian church is happy, and highly honoured with privileges of the

most

by which our Chriftian privileges are expreft in the New Teftament, are the very fame with the words and phrases by which the privileges of the Jewish church are expreft in the Old Testament. Which makes good what St. Paul faith concerning the language in which the apostles declared "the things that are freely given to us of God;" 1 Cor. ii. 12, 13. "We," Apostles, "have received, not the fpirit of the world, but the fpirit which is of God, that we might know the things which are freely given to us of God;" namely, the fore recited privileges and bleflings. "Which things we speak, not in the words which man's wifdom teacheth," not in philofophic terms of human invention, "but which the holy spirit teacheth" in the writings of the Old Testament, the only fcrip. tures from which they took their ideas and arguments, "comparing fpiritual things" under that difpenfation" with fpiritual things" under the gospel. Whence we may conclude, 1. That the holy Scriptures are admirably calculated to be understood in thofe things, which we are most of all concerned to understand. Seeing the fame language runs through the whole, and is fet in fuch a variety of lights, that one part is well adapted to illuftrate another. An advantage I reckon peculiar to the facred writings above all others. 2. It follows, That to understand the fenfe of the Spirit in the New, it is effentially neceffary that we understand it's fenfe in the Old Teftament.