Exercitation 6

Oneness of the Church. Mistake of the Jews about the nature of the promises. Promise of the Messiah the foundation of the Church. But as including the Covenant. The Church confined to the person, and posterity of Abraham. His call and separation for a double end. Who properly the seed of Abraham. Mistakes of the Jews about the Covenant. Abraham the father of the faithful and heir of the world on what account. The Church still the same.

§ 1 The Jews at the time of writing this Epistle (and their posterity in all succeeding generations, follow their example and tradition) were not a little confirmed in their obstinacy and unbelief, by a misapprehension of the true sense and nature of the promises of the Old Testament. For whereas they found many glorious promises made to the Church in the days of the Messiah, especially concerning the great access of the Gentiles to it, they looked upon themselves, the posterity of Abraham on the account of their being his children according to the flesh, as the first, proper, and indeed only subject of them, to whom in their accomplishment others were to be proselyted and joined, the substance and foundation of the Church remaining still with them. But the event answered not their expectation. Instead of inheriting all the promises merely upon their carnal interest and privilege, which they looked for, and continue so to do to this day, they found that themselves must come in on a new account, to be sharers in them in common with others, or be rejected, while those others were admitted to the inheritance. This filled them with wrath and envy, which greatly added to the strengthening of their unbelief. They could not bear with patience an intimation of letting out the vineyard to other husbandmen. With this principle and prejudice of theirs the Apostle dealt directly in his Epistle to the Romans (chapters 9, 10, 11).

On the same grounds he proceeds with them in this Epistle; and because his answer to their objection from the promises lies at the foundation of many of his reasonings with them, the nature of it must be here previously explained. Not that I shall here enter into a consideration of the Jews' argument to prove the Messiah not yet to be come, because the promises in their sense of them are not yet accomplished, which shall be fully removed in the close of these discourses, but only as I said, open the nature in general of that answer which our Apostle returns to them, and builds his reasonings with them upon.

§ 2 We shall have occasion afterwards at large to show, how after the entrance of sin, God founded his Church in the promise of the Messiah given to Adam. Now though that promise was the supportment and encouragement of mankind to seek the Lord, a promise absolutely considered proceeding from mere grace and mercy, yet as it was the foundation of the Church, it included in it the nature of a Covenant, virtually requiring a re-stipulation to obedience in them who by faith come to have an interest therein. And this the nature of the thing itself required; for the promise was given to this end and purpose, that men might have a new bottom and foundation of obedience; that of the first Covenant being disannulled. Hence in the following explications of the promise, this condition of obedience is expressly added. So upon its renewal to Abraham, God required that he should walk before him and be upright. This promise then, as it has the nature of a Covenant, including the grace that God would show to sinners in the Messiah, and the obedience that he required from them, was from the first giving of it, the foundation of the Church, and the whole worship of God therein.

To this Church so founded and built on this Covenant, and by the means thereof the redeeming mediatory seed promised therein, were all the following promises, and the privileges exhibited in them, given and annexed. Neither has, or ever had any individual person, any spiritual right to, or interest in any of those promises or privileges, whatever his outward condition were, but only by virtue of his membership in the Church built on the Covenant, whereunto as we said, they do all appertain. On this account the Church before the days of Abraham, though scattered up and down in the world, and subject to many changes in its worship by the addition of new revelations, was still but one and the same; because founded in the same Covenant, and intrusted thereby in all the benefits or privileges, that God had given or granted, or would do so at any time to his Church.

In process of time, God was pleased to confine this Church, as to the ordinary visible § 3 dispensation of his grace, to the person and posterity of Abraham. Upon this restriction of the Church, Covenant, and promise, the Jews of old managed a plea in their own justification against the doctrine of the Lord Christ and his Apostles. We are the children, the seed of Abraham, was their continual cry; on the account whereof, they presumed that all the promises belonged to them, and upon the matter to them alone. And this their persuasion has cast them, as we shall see, upon a woful and fatal mistake. Two privileges did God grant to Abraham upon his separation to a special interest in the old promise and Covenant.

First, that according to the flesh, he should be the father of the Messiah; the promised seed, who was the very life of the Covenant, the fountain and cause of all the blessings contained in it. That this privilege was temporary, having a limited season, time and end appointed to it, the very nature of the thing itself does demonstrate. For upon this actual exhibition in the flesh, it was to cease. In pursuit hereof, were his posterity separated from the rest of the world, and preserved a peculiar people, that through them the promised seed might be brought forth in the fullness of time, and be of them according to the flesh (Romans 9:5).

Secondly, together with this, he had also another privilege granted to him, namely that his faith whereby he was personally interested in the Covenant should be the pattern of the faith of the Church in all generations, and that none should ever come to be a member of it, or a sharer in its blessings, but by the same faith that he had fixed on the seed that was in the promise, to be brought forth from him in the world. On the account of this privilege, he became the father of all them that do believe; for they that are of the faith, the same are the children of Abraham (Galatians 3:7; Romans 4:11), as also heirs of the world (Romans 4:13), in that all that should believe throughout the world, being thereby implanted into the Covenant made with him, should become his spiritual children.

Answerable to this twofold end of the separation of Abraham, there was a double seed allotted to him. A seed according to the flesh, separated to the bringing forth of the Messiah, according to the flesh: and a seed according to the Promise, that is, such as by faith should have interest in the Promise, or all the Elect of God. Not that these two seeds were always subjectively divers; so that the seed separated to the bringing forth of the Messiah in the flesh, should neither in whole or in part be also the seed according to the promise; or on the contrary, that the seed according to the promise, should none of it, be his seed after the flesh. Our Apostle declares the contrary in the instances of Isaac and Jacob, with the remnant of Israel that shall be saved, Romans chapters 9, 10, 11. But sometimes the same seed came under divers considerations, being the seed of Abraham both according to the flesh and according to the Promise; and sometimes the seed it self was divers, those according to the flesh being not of the Promise, and so on the contrary. Thus Isaac and Jacob were the seed of Abraham according to the flesh, separated to the bringing forth of the Messiah after the flesh, because they were his carnal posterity, and they were also of the seed of the Promise, because by their own personal faith they were interested in the Covenant of Abraham their Father. Multitudes afterwards were of the carnal seed of Abraham, and of the number of the people separated to bring forth the Messiah in the flesh, and yet were not of the seed according to the Promise, nor interested in the spiritual blessings of the Covenant, because they did not personally believe, as our Apostle declares, chapter 4 of this Epistle. And many afterwards, who were not of the carnal seed of Abraham, nor interested in the privilege of bringing forth the Messiah in the flesh, were yet designed to be made his spiritual seed by faith, that in them he might become heir of the world, and all nations of the earth be blessed in him. Now it is evident, that it is the second privilege and spiritual seed, wherein the Church to whom the Promises are made, is founded, and whereof it does consist; namely in them, who by faith are interested in the Covenant of Abraham, whether they be of the carnal seed or no.

And herein lay the great mistake of the Jews of old, wherein they are followed by their posterity to this day. They thought no more was needful to interest them in the Covenant of Abraham, but that they were his seed according to the flesh. And they constantly pleaded the latter privilege, as the ground and reason of the former. It is true, they were the children of Abraham according to the flesh; but on that account they can have no other privilege than Abraham had in the flesh himself. And this was, as we have showed, that he should be set apart as a special channel, through whose loins God would derive the promised seed into the world. In like manner were they separated to be a peculiar people as his posterity, from among whom he should be so brought forth.

That this separation and privilege were to cease, when the end of it was accomplished, and the Messiah exhibited, the very nature of the thing declares. For to what purpose should it be continued, when that was fully effected whereunto it was designed? But they would extend this privilege, and mix it with the other, contending that because they were the children of Abraham according to the flesh, the whole blessing and Covenant of Abraham belonged to them. But as our Savior proved that in the latter sense they were not the children of Abraham, because they did not the works of Abraham; so as our Apostle plainly demonstrates (Romans 4:9, 10, 11; Galatians 3:4) that those of them who had not the faith of Abraham, had no interest in his blessings and Covenant. Seeing therefore that their other privilege was come to an end with all the carnal ordinances that attended it, by the actual coming of the Messiah whereunto they were subservient, if they did not by faith in the promised seed attain an interest in this of the spiritual blessing, it is evident that they could on no account be considered as actual sharers in the Covenant of God.

We have seen then that Abraham on the account of his faith, and not of his separation according to the flesh, was the Father of all that believe, and Heir of the world. And in the Covenant made with him, as to that which concerns, not the bringing forth of the promised seed according to the flesh, but as to faith therein; and in the work of Redemption to be performed thereby, lyes the foundation of the Church in all ages. Wherever this Covenant is, and with whomever it is established, with them is the Church, to whom all the promises and privileges of the Church do belong. Hence it was, that at the coming of the Messiah there was not one Church taken away, and another set up in the room thereof, but the Church continued the same in those that were the children of Abraham according to the faith. The Christian Church, is not another Church, but the very same that was before the coming of Christ, having the same faith with it, and interested in the same Covenant.

It is true, the former carnal privilege of Abraham and his posterity expiring on the grounds before mentioned, the ordinances of worship which were suited thereunto, did necessarily cease also. And this cast the Jews into great perplexities, and proved the last trial that God made of them. For whereas both these, namely the carnal and spiritual privileges of Abraham's Covenant, had been carried on together in a mixed way for many generations, coming now to be separated, and a trial to be made (Malachi 3) who of the Jews had interest in both, who in one only, those who had only the carnal privilege of being children of Abraham according to the flesh, contended for a share on that single account in the other also, that is in all the promises annexed to the Covenant. But the foundation of their plea was taken away, and the Church to which the promises belong remained with them, that were heirs of Abraham's faith only.

§ 7 It remains then, that the Church founded in the Covenant, and to which all the Promises did and do belong, abode at the coming of Christ, and does abide ever since in and among those who are the children of Abraham by faith. The Old Church was not taken away, and a new one set up, but the same Church was continued, only in those who by faith inherited the Promises. Great alterations indeed were then made in the outward state and condition of the Church. As (1:) The carnal privilege of the Jews in their separation to bring forth the Messiah then failed, and therewith their claim on that account to be the children of Abraham. (2.) The ordinances of worship suited to that privilege, expired, and came to an end. (3.) New ordinances of worship were appointed, suited to the new light and grace granted then to the Church. (4.) The Gentiles came in to the faith of Abraham together with the Jews to be fellow-heirs with them in his blessing. But none of these, nor all of them together made any such alteration in the Church, but that it was still one and the same. The Olive Tree was the same, only some branches were broken off, and others planted in; the Jews fell, and the Gentiles came in their room.

And this must and does determine the difference between the Jews and Christians § 8 about the Promises of the Old Testament. They are all made to the Church. No individual person has any interest in them, but by virtue of his membership therewith. This Church is and always was one and the same. With whoever it remains, the Promises are theirs: and that not by application or analogy, but directly and properly. They belong as immediately at this day either to the Jews or Christians as they did of old to any. The question is, with whom is this Church founded on the promised seed in the Covenant. This is Sion, Jerusalem, Israel, Jacob, the Temple of God. The Jews plead that it is with them, because they are the children of Abraham according to the flesh. Christians tell them that their privilege on this account was of another nature, and ended with the coming of the Messiah. That the Church to whom all the Promises belong, are only those who are heirs of Abraham's faith; believing as he did, and thereby interested in his Covenant. Not as though the Promise made to Abraham were of none effect; for as it was made good to his carnal seed in the exhibition of the Messiah, so the spiritual privileges of it belonged only to those of the Jews and Gentiles, in whom God had graciously purposed to effect the faith of Abraham. Thus was, and is the Church, whereunto all the Promises belong, still one and the same, namely Abraham's children according to the faith; and among those Promises this is one, that God will be a God to them and their seed for ever.