“We walk by faith, not by sight.” 
(2 Cor. 5:7)

Intro.
Here in the fifth chapter of his second epistle to the Corinthians the apostle Paul intending to comfort and exhort the church, declares to them the glory of Christ manifested both in their conversion, and the Christian life. In the preceding chapter he opens up the mystery of the birth of faith, saying that it is likened to the creation of light as when the world was first formed, “God, commanding the light to shine out of darkness, and shining in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”
(2 Cor. 4:6)
And hereafter aims to convince and persuade us that the life of a Christian is a spiritual life, not after the manner of men born by natural generation, whether of worldly wisdom, carnal self-sufficiency, or of fleshly will-power. But these things that the apostle speaks of are of another world, as the light is not like darkness, but antithetical to it, overcoming it, and revealing new things to all who have eyes to see it.
As the light of the sun breaks through midnight’s shadows, revealing all things as full of life and color to all who have but temporal eyes, so the light of the Spirit shining into our hearts reveals new things to us, which once were hidden by reason of our inherent darkness, and Satan’s vie for dominion, which darkness so burdens us as we walk through this darkened world. This is the apostles argument in the fifth chapter, even that by reason of our own natural corruption, the sins and iniquities of the world, and the malice of Satan we are greatly burdened and groan with earnest desires for heaven, that we might be clothed with immortality, and shake off this earthly body so prone to ignorance and weakness. And so the apostle sums up his argument with these words, “for we walk by faith, not by sight.” For if we did walk by sight, we would be immediately overcome with overwhelming despair, consternation, perturbation, grief, and great torment of mind, seeing that all things in the world seem to be working towards the destruction of God’s people, and the establishment of the kingdom of Satan. Even our own sins would condemn us, for except we believe that Christ died for us, and even now intercedes for us, (which things are discerned by faith and not by sight) our hearts would condemn us, and we could have no sure confidence in approaching unto God, either for forgiveness or reconciliation. And so we see that the Spirit in granting us faith in the Son, grants us spiritual life, whereby we live, and from which we draw from, that we might apply ourselves unto virtue in all areas of life, not only doing the will of God from the heart, but confidently approaching unto God in dependence on Him for grace, and the free forgiveness of sins. Therefore the apostle says we walk by faith, and not by sight. As he says in another place, “If in this life only we have hope in Christ, we are of all men most miserable.” For we above all people are devoid of natural comforts being hated by our own countrymen, and often our families, and denying ourselves those sinful and unlawful delights which the world indulges in for Christ’s sake. And so if this life were our only hope, we are in a most miserable condition. So, what does it mean to walk by faith? What is that object of hope that the scripture speaks of? It is certainly no material bliss that we set our hopes upon, for that which is of the world is dust, and that which is dust is temporal, and that which is temporal can have no value in the sight of an eternal God. But we wait for a spiritual kingdom, and we await the day that the Lord Jesus Christ will deliver our bodies from this present evil world. This is the life of faith, even to walk contrary to the ways of the world, and to keep our eyes fixed on Christ and His word.
This is what we are here set to discuss.

1. Walking by faith as Sons of God.
We ought to first establish in our minds and be well persuaded that God Himself is the author of the life of faith. As He is the fountain of all good things, and faith is that alone which commends us to Him, because it receives all righteousness, mercy, love, and virtue from Christ, and Christ offers it through His own work to the Father, thus purifying the work, so faith itself is a divine gift which cannot be earned by previous merits, or purchased by living according to the light of nature. “Faith is the gift of God.” (Eph. 2:8)
Although faith cannot be personally attributed to God because God Himself being divine has no need of faith, yet because we are His creation, faith is the chief and primary duty which unites us to Him in fellowship and communion. He is Faithful, and when He grants us faith, it is to the end that we see Him as such. Faith attributes faithfulness to God. “Without faith it is impossible to please God.” (Heb. 11:6) And wherefore? But because the creature is always dependent upon God for his existence, provision, and sustenance, it behooves him to attribute all this to God’s faithfulness, and turn to Him accordingly. “The goodness of God leadeth thee to repentance.” (Rom. 2:4) Just as God’s goodness ought to have led Adam to obedience, so it ought to lead the natural man to repentance. For God is good, and always ought to be served and worshiped as such, but those that are nourished by God’s goodness, not having faith are estranged from Him and alienated from Him being hateful and detestable on account of their sin, and so they abuse His goodness and patience, “treasuring up for themselves wrath against the day of wrath.” So we must see that it is most congruent with scripture to hold that faith is a duty, that no man has it being fallen with Adam, and that those who do not have it are guilty before Him. As it is written, “They are altogether become unprofitable. There is none who does good.” Therefore we see that if any man come to worship God, and God accept him, it is only through faith which receives the divine gift as freely given, and not earned or merited, seeing that we ourselves being exceedingly wicked have only merited for ourselves divine judgment.
Therefore the Christian does not see faith as something that he has being a creature, but something he does not have and therefore must needs become a new creature, and that which is good being out of his reach (being that he is a carnal creature by nature) it must be given to him, and he must receive the gift of eternal righteousness through the Mediation of the Lord Jesus Christ. And therefore he is made to see that faith itself is the receiving of grace, that no man may boast in God’s presence. Well then, if faith alone be that which commends us to God, because faith is the eye that beholds the work of Christ, and is ashamed to boast, then those and those only who have faith are acceptable to God, and the rest are left under God’s wrath and curse, awaiting the day they are cast into everlasting darkness. As it is written, “Jacob I have loved, but Esau I have hated.” This illustration of the elect and reprobate is remarkable. Well then if God is to love one and hate the other, and faith alone is that which makes the elect acceptable to Him it must be concluded that faith is a gift, and that all whom God loves from eternity, having been predestined by His immutable foreknowledge, to them He will grant faith, and bestow it graciously upon them, bringing them into His fold, and sheltering them in His Fatherly care. “Ye have received the Spirit of adoption, whereby we cry, Abba, Father.”
(Rom. 8:15) This earnest cry is none other than what proceeds from a heart of faith, even as we being adopted as sons into the Kingdom of God have it put into our hearts to cry out to God as a Father, no more as an enemy. As we learn from the prophet Hosea whose children being born to him by an adulterous wife was commanded to call them, “No mercy”, and “Not my people”, wherein we are taught that God is perceived as most merciful when He is perceived to be most just, in that His people having forsaken His laws and broken His covenant are not worthy to be called His people, and therefore are shown to be outside of His favor, and must be brought into the household of faith by divine mercy crying out, “We deserve no mercy, and we are not God’s people.” There is seen the first sign of faith in the heart, even inward despair of self-sufficiency, and then it follows that God Himself must reach out to us in compassion and mercy, declaring to us, “I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.” (Hos. 2:23)
And so the prophet sums up his sermon with the words, “Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.” and what does the Divine response say to the soul that brings words like these? “I will heal their backsliding, I will love them freely: for mine anger is turned away from him.” (Hos. 14:2-4)
And so when we see that we have broken God’s covenant, are fallen into an unending abyss of sin and iniquity, and therefore He cannot show us mercy, being exceedingly just, we are taught by the Spirit of God that we can no longer walk by sight, but must perceive that which goes beyond the flesh, and penetrates into the spiritual, even believing that God is merciful. And He commanding us with all severity to love, and fear Him, has made us willing to receive Him by His own power, has made an effectual atonement for us in the body of the Lord Jesus Christ, and thus has made His wrath towards us to cease, and now commands our allegiance having purchased us for Himself. Therefore from the very beginning of the life of faith we are made to see that God is just, and must be just. There is no faith without this. And so seeing that we can no longer live by seeing with our eyes, but by faith, we no longer interpret scripture as carnal (like the world), but as spiritual, even with the understanding that God is invisible and must perform an invisible work that pulls us out of an inconceivable misery (which misery is hid from the world), and conduct us through this temporal world, guiding our steps by His invisible Spirit. And therefore the apostle says, “For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight.)” (2 Cor. 5:4-7) So you see that our argument here is the same as the apostle’s. Let it be said then that our hope is an invisible hope, our faith an invisible faith, and we put our trust in an invisible God whose intrinsic beauty is greater than all things that are perceived with the natural eye. And we being made Sons of God by faith are made to see it with the eyes of faith, being delivered from that wrath and hell which is threatened to all the children of the devil, and being translated into the Kingdom of God by the Spirit, we are made to behold the glory of God in the face of Jesus Christ. “The Father hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.” (Col. 1:13) And so we see that all who are made sons of God are made sons by the grace of God through faith, and this faith makes us enemies of the world, and of the devil its master. As the apostle witnesses saying, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.” (1 John 3:1) and again, “Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.” (1 Cor. 2:8) and again, “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” (2 Cor. 4:4)
And so being introduced to this blessed hope, we learn what it means to “walk by faith” being filled with all spiritual knowledge and discernment, approving those things which are excellent, being established in the faith and all sound doctrine, relishing the words of God as they are spoken by Him to us (whether by the Word or by minister), and having a sincere delight in duty: that is praising, thanking, highly esteeming, reverencing, and worshiping God, communing with God, and conducting ourselves in all sincere obedience to God as He is our rightful Master, and King and attributing all glory, strength, wisdom, honor, and blessing to Him alone, knowing that all things that come to us (whether gifts, or grace, or increase in both) must come from His gracious hand. And through this faith which is granted to us by the Spirit, we are led by the hand to call God our Father and rest upon Him, knowing that though we see that on all sides we are beset by tribulation and trial, and surrounded by enemies of all sorts, yet He will turn all these things to our benefit and make them to serve our everlasting redemption which is already fully accomplished and promised to us through the Lord Jesus Christ who is the eternal Son of God. As our beloved friend and companion in the faith manifestly witnesses by the inspiration of the Spirit saying, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” (Rom. 8:28-39)

2. Walking by faith as sons of Abraham.
Therefore being called sons of God we are made partakers of the eternal inheritance, which is built by Christ, and stored up for us awaiting to be revealed to us on the last day.
But if we are made sons of God, why is it also said in the scriptures that we are sons of Abraham? If to be called a son of God is made accessible to us by Christ the Son of God, why would we desire to be called the sons of men, as it is written, “Know ye therefore that they which are of faith, the same are the children of Abraham.” (Gal. 3:7) Why, but because God in order to make a distinction between the sons of men by election, evidently declares that there is no distinction between them naturally but only spiritually, as it is said in another place, “there is no respect of persons with God. (Rom. 2:11, Acts 10:34)
that is to say that God does not respect whether a man be high born or low born, noble or base, respected by men or despised, or eminent for wisdom and gifts, but saves whom He wills to save, and has mercy on whom He will have mercy. For even Abraham who was called the friend of God bore Ishmael, and even he who was called the son of promise- even Isaac, bore Esau. Teaching us not to fall prey to doctrines of men which elevate a man’s favor to God by reason of natural birth as dispensationalists do. For do we not see the same corrupted manner of thinking in the Jews during the trials in the wilderness? And do we not see the Jews thinking in the same way when Christ was manifested in the flesh to Israel? Did they not believe that God makes a distinction between one and another man naturally, and not spiritually? Therefore we see that the root of all these false doctrines and heresies is unbelief, and the corrupted notion that man is born into this world with something good in him that makes him acceptable to God. For if Israel be spiritual they are beloved, but if natural then hated, as the Spirit witnesses against them in the Psalms saying, “Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: Unto whom I sware in my wrath that they should not enter into my rest.” (Ps. 95:10-11) which passage the apostle also declares to be speaking of natural born Israel saying to the Hebrews, “For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.” (Heb. 3:16-19) And if Israel was left in unbelief, and entered not into that rest which was typical of everlasting paradise, how could it be said that they were the elect of God? For that which is born of the flesh is flesh, and flesh cannot see the kingdom of God. “Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.” (1 Cor.15:50) Now we admit, and must stress that there is a reason for all of God’s works, and He did take Israel to be His people, and led them through the wilderness, tested them, and delivered them from their enemies. But what should our minds be most focused on? The temporal deliverance of Israel out of Egypt? No, says the apostle, for with many of them God was not well pleased. As he says in another place saying, “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 unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these 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; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall.”
(1 Cor. 10:1-12) and again, “For whatsoever things were written aforetime were written for our learning.” [Rom. 15:4] And whose learning is the scripture written for but the elect’s? Whose mind is not set on the things of this world, but on heavenly things, and who walk by faith and not by sight. As it is written, “Set your mind on things above, not on things of the earth.” (Col. 3:2) Therefore we see that when the apostle testifies saying that we who are of faith are the sons of Abraham, he means to turn our minds away from the carnal, and into the spiritual meaning of the word “sons.” For what does it mean to be born of a man but that you inherit his likeness? As Moses writes in Genesis saying, “And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth.” (Gen. 5:3) For to be born of man is to bear the image of man, as Americans beget Americans, Europeans beget Europeans, Africans beget Africans, and whatsoever features a man possesses will be passed down to the next generation. But even the natural man understands that to be like someone is more than to look like someone. As when a son acts like his father, the proverb proves true, “The apple does not fall far from the tree.” And so even the heathen mind can comprehend the idea that when a father begets a son, it is a more explicit resemblance if the son should live in a manner similar to his father than if he should resemble him in the facial features.
And what does the doctrine of adoption teach us but that man having lost the image of God, and being utterly displeasing to Him by nature, being born after man’s image (and therefore Satan’s, he being the prince of this world) must have the devil’s image crushed and washed out of him, and the image of God which consists of true holiness stamped upon him again by regeneration before he be able to call God his Father? And so we are really and truly called sons of God only after we are really and truly regenerated, and bear His image of holiness. Those who do not bear the doctrine of God, and shine with the light of holiness in their life cannot in any respect be called the sons of God, seeing that they do not resemble Him, or His Son who lived according to His Father’s will.
And so we see that we who are of the household of faith are called the sons of Abraham. For Abraham was justified by faith, as the scripture manifestly witnesses. Not that Adam, Abel, Enoch, Noah and the other patriarchs were justified in a different manner, but as the surrounding nations became corrupt, a deluge already having demonstrated God’s wrath against His enemies, not the least way persuading fallen man to repent and turn to God, He delivers Abraham from His own family, and from false religion declaring to him that the Son of promise should come through him, and that he would be the father of many nations. And believing this word, he was justified before God. And so all who are in like manner justified and all those who by the Spirit of God walk by faith are called the sons of Abraham. As the prophet witnesses against the Jews saying, “And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.” (Matt. 3:9) and as Christ also testifies in the gospel of John where it is written, “They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not.” (John 8:39-45) Now, if Israel as a nation was respected by God simply because Israel, why are so many blistering rebukes of destruction witnessed against them, even with such thundering words of woe as when Jesus says, “And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.” What is this He means to say but that those who are of naturally born Israel are no longer children of promise, but that all nations will come and judge them for their idolatry and unbelief? But can it not be charged as cruelty to deliver a people from temporal bonds only to leave them in their spiritual misery? In no wise, for God who is infinitely holy, wise, and just has used this history of Israel to put it beyond all doubt that man cannot inherit eternal life by his own fulfilling of the covenant of works, which sad history is a warning to all His elect not to do as they did, nor doubt as they doubted, nor disbelieve as they did and perished. For what did all Israel have in common along with believing themselves to be something although they (without God) were nothing, but even attributing to themselves righteousness which commended themselves to God? So we see that these two principles are connected, and one in the same, even the belief that to be born an Israelite puts you into the favor of God, and that man has his own righteousness inherent in him. For these beliefs are clean contrary to the word of God, which declares that all men are born in sin, and that faith alone commends us to God. As Jesus says to Nicodemus who was a teacher in Israel, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.” Therefore we now see the relevance of these words, in that man being stubborn, and self-righteous, and having within himself all wickedness shows his hated and malice against God by saying that what he begets by natural generation is good, and therefore he has no need of regeneration. We see then that Arminianism and dispensationalism are one and the same doctrine. The one says that man is capable of good without the new birth, and the latter than man is good without the new birth, so long as that man be born an Israelite. But is it not expressed by the apostle that the Jew has an advantage? We must discern that when the apostle says, “What advantage does the Jew have? And what is the profit of circumcision? Much in every way, chiefly because unto them were committed the oracles of God.” we ought to see that it is not as pertaining to nature that they have an advantage, as if one man differed from another, but in God’s giving them the law, so that two things are discerned here, namely that no man can be saved by the works of the law, for Israel who was given the law was punished by God above all nations for that they rebelled against it, “for by the law is the knowledge of sin.” and yet secondly it follows that man must be saved by the use of the law, for without the knowledge of God’s law, there can be no obedience to God as is right for man, for obedience to His revealed will is that only which pleases God. So we see then that Israel has an advantage in that they have the law, but not so much as they are more capable, for the apostle says they are ignorant of the righteousness of God, because they seek to establish their own righteousness. Therefore let no man boast against the Jew, and let no man boast as if it were a gift of God to be a Jew. For the end of the unregenerate Jew is the same as the unregenerate Gentile, even eternal punishment in hell, and the faith of the Jew is the same as the faith of the Gentile, for there is  “One Lord, one faith, and one baptism.” (Eph. 4:5) and it is written again, “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. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Gal. 3:28-29) Therefore we see that the calling of the Jews out of Egyptian bondage was to reveal to us spiritual truths, and not to make us glory in man, imagining vainly that there must needs be a carnal kingdom raised up for the Jew, for it is certain that the kingdom of God is here and has come upon us in the Person of the Lord Jesus, and therefore the hope that the Christian has is the same hope that the believing Jew has, as the apostle testifies to the Hebrews saying, “These patriarchs all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.” (Heb. 11:13-16)
Therefore Christ Himself declares the imminence concerning this Kingdom saying, “the kingdom of God is come unto you.” (Matt. 12:28) and again the prophet declares saying, “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.” (Mark 1:15) and again “when he was demanded of the Pharisees, when the kingdom of God should come, Jesus answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” (Luke 17:20-21) There we see these blessed truths of a spiritual kingdom clearly revealed to us, as the Westminster says concerning Christ the Prophet, Priest and King of His people, “Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.” So we see then that Christ is the King of another world, and the Monarch of a spiritual realm, having conquered death and defeated hell for the sake of His people, delivering them not out of Egypt, but out of the bondage of corruption.
“Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.” (Heb. 2:14-18)
We see here that concerning Christ’s Mediatorial office (which office He executes for all His people, Jew and Gentile alike) that he took on Himself the seed of Abraham, unifying these doctrines and declaring to the Jews that they who are of faith are one people, so that all men who are born in bondage being in need of His saving work are born under the curse, and Christ will surely make no distinction between Jew and Gentile, for that all those for whom He died are likewise His brethren, being sons of God and sons of Abraham. Therefore if it is ever argued that Israel are the people of God, and not the church, let these words of the apostle put it out of your mind, inasmuch as he says that to make reconciliation for His brethren, He became the seed of Abraham, so that if Israel be the true people of God, they and they only should be the object of His saving work, and no Gentile would be saved. What crazed madness then must needs be in a Gentile to exclude himself from Christ’s blood saying that Israel and not the church are the people of God. This is none other than the doctrine of devils whose attempt is to limit God’s power, and prevent God’s people from drawing from Him all those saving benefits that are promised to them and received by faith alone.

3. Walking by faith as citizens of the City of God.
And so we conclude our argument by explaining how that being a citizen of Christ’s kingdom is to be a member of an invisible kingdom, and the subject of Christ the divine Prince who rules and reigns over us by invisible principles. “For unto us” (the elect) “a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.” We draw from Christ’s own words when He says, “My kingdom is not of this world.” (John 18:36) For if the throne of David was restricted to Israel, then it could not be forever, for this world is passing away as the scripture says, “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” (2 Pet. 3:10-13) and if Zion only meant the people who are born of Israel, this would overthrow the necessity of faith, for whosoever was born of Israel being without faith was then also promised a kingdom that lasts forever, which we see is contrary to the word of God which “lives and abides forever.” And if the word of God is forever, His promises and also the kingdom which He establishes must also be forever. As it is written, “The Lord of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand.” (Isa. 14:24)
Then we ought to see that “Jerusalem” refers to the heavenly inheritance, “Israel” refers to that people who are princes with God and prevail (as the name Israel suggests), and “Zion” refers to that city which is built by God, and endures forever, being established with justice and righteousness. This is proved by the book of Revelation alone which says, “He hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.” (Rev. 1:6) and again, “And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God.” (Rev. 21:10) which Jerusalem could only refer to the true church which is in heaven, and not the earthly Jerusalem which kills the prophets and stones those who are sent to her.
Therefore let every Christian bear that confidence and faith that he is an Israelite, that he is a member of Jerusalem, and that he is a citizen of Zion as the apostle manifestly declares saying, “Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise.” (Gal. 4:21-28) Therefore we see that to be the children of Abraham through faith is to be a member of Israel. For what purpose was it to show so often in scripture that Israel boasted in their own sufficiency, so that John the Baptist warned them saying, “think not to say within yourselves, we have Abraham as our father” but that we might see that to be a member of the household of faith is to truly be the son of Abraham and therefore a true Israelite, and therefore the true people of God, as was before declared by the prophet Hosea when he says, “you are not my people.” And why would God declare to the prophet that those who were His people by covenant were not His people by reason of breaking the covenant, but to show that they never were His people except that they had the faith that Abraham had which faith was the bond of the covenant (seeing that is beholds Christ who alone can fulfill it), and that this faith was the proof of citizenship, and that chief grace which would carry the true people of God through this life being the fountain of all other virtue, and that it is Christ Himself which rules His people from the heart and not by outward ordinances?, as the prophet Ezekiel witnesses saying, “And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it.” (Ezekiel 34:23-24) For who can think it but strange if the prophet here was speaking of David who was now dead and deceased? But if this prophecy is of Christ (which all who have their wits about them can discern) then why is Christ here called David, except to intimate that David was only important so far as he typified Christ, and therefore we must only understand Israel, Jerusalem, and Zion as important insofar as they typify the true church? For who is worshiped in heaven for all ages to come, David or Christ? And if Christ, then to what purpose is the scripture but to reveal to us the glory of Christ?
For it is spoken in another place, “I am jealous for Jerusalem and for Zion with a great jealousy.” And who can be so sottish as to imagine that the LORD who is Almighty would fail to accomplish His purposes, and would therefore be greatly frustrated that His people were not only continually disobedient, but idolatrous, worse than the heathen, and plundered on all sides by her enemies? But here speaking of the heavenly Jerusalem, we see that God is zealous to perform for Zion all that is required for her salvation, so that she might be purified from her wickedness, forgiven, made able to serve Him, and may be with Him where He is, and so never see sorrow, or fear anymore. For those divine threats which speak of captivity and judgment are clearly pronounced on the reprobate, and those promises of peace and safety applicable only to the elect. As it is said to Israel, “But if ye will not hearken unto me, and will not do all these commandments; And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it. And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you.” (Lev. 26:14-17) and then said again concerning Gentiles also, “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.” (Gal. 3:10) we see by this that what is said to Israel is not strictly for the benefit of one nation, but for all peoples to see what a holy, and just God the LORD is, how He deals with those who fear Him, and how He deals with them that hate Him although they are called in the flesh “His people.”, whether it be “Israel” or “Christian”. Therefore we press this argument: which is that the scriptures are written for the glory of God, and the profit of God’s people, and not for Israel only. We must see that it is an exceedingly foolish thing to imagine Israel as the preeminent subject in the law and prophets, and as the chief reason for the greater part of the Old Testament. For it is written to the Romans, “whatsoever things were written aforetime were written for our learning.” And Christ Himself testifies that all the scriptures respect Him alone when He says to the disciples, “O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” and again in the same chapter, “He said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.” (Luke 24:25-27, 44-48)
So we see that when the prophet Ezekiel speaks of David, he means to say that the Christ being the fulfillment of all things, of prophecy, of law, and of kingship will rule over His people even as David once did, and that this ruler being both God and man will be a fit Mediator for His people. And what is the prerogative of Christ as King but to command His subjects to keep, and uphold the law of God? As the same prophet says in a later passage, “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.” (Ezekiel 36:25-27)
And so we see Christ’s divine Mediatorial offices summed up in this one passage, wherein the prophet shows Christ to be a divine Priest saying, “I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness” intimating that Christ would purge His people’s sins, and expiate their guilt by that which alone can do it: even His own blood, and that He also would instruct His people as a Divine Prophet saying, “A new heart will I give you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” And what does this intimate but that Christ must Himself be the teacher of His people, not permitting them to remain ignorant of Him or of His will, but softening their hearts will teach them (first of all) that He alone is to be honored and obeyed, and that His word is the rule of their life, and so the prophet being instructed by the Spirit, says also that Christ will rule them as a King saying, “And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.” Showing us that Christ’s people are not a rebellious and disobedient people as Israel was, but hearkening to the voice of God, they are made willing by Him to keep His commandments and do them in an acceptable manner, even through Christ their Mediator, from the heart. For what does it mean to obey from the heart, except that in love and deference to our lawgiver who delivered us from the curse of the law, from the bondage of Satan, from death and from hell, we are well pleased to obey Him and keep His word, not desiring our own will but the will of Him that loved us and gave Himself for us? As the apostle testifies saying, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” (Gal. 2:20) So we see that to be a citizen of the city of God is to be crucified with Christ, to be dead to ourselves (that is knowing ourselves to be dead, and devoid of righteousness, we might receive righteousness and life from Christ alone), and therefore to be alive as Christ is alive even united to His life by faith, and holding onto the hope that even as He was raised from the dead even are we raised out of our spiritual misery, and even in the same manner we will be raised to heaven to be where He is. Therefore we see everything carnal through a spiritual lens, and not everything spiritual through a carnal. So that when it is said that Moses called a people out of Egypt, Joshua conquered the nations that inhabited the land, and David sat as king over a people, we understand it to be speaking of Christ to come, and the glories of the kingdom of God as ours through the promise of our Savior Jesus Christ.

Therefore setting our minds on these things, how can we then return our thoughts to an earthly kingdom? If Christ even now reigns and rules in the hearts of His people, how can our thoughts return to the dust of carnal Israel? And if Christ is a spiritual king, then was He not always so? Does it not then prove true that Christ always ruled in this way, howbeit by different administrations? As the Westminster says, “The covenant of grace was administered under the Old Testament, by promises, prophecies, sacrifices, circumcision, the passover, and other types and ordinances, which did all foresignify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised messiah, by whom they then had full remission of sin, and eternal salvation.” For we who believe in Christ believe that He is our King, and we must confess that there is salvation in no other name, but in Christ only; and how were the saints saved in the Old Testament, except by the same faith? For even Paul testifies of the faith of Abraham saying that we follow his steps, being that he was strong in faith. It then follows that we follow the faith of Abraham, and not the other way around. For what comes after must follow that which came before, and if Abraham was justified by the faith which we are encouraged to imitate, then it must be held as true that it is one and the same faith, and if one and the same faith, then also one and the same object which is Christ alone. We conclude then that Abraham believed in Christ as all the other patriarchs, and looked forward to the fulfillment of those promises which we now in the present time enjoy fully through the Mediation of the Lord Jesus Christ. And therefore we conclude: that Abraham was not chosen so that he or his seed might boast in the flesh, for as was before expressed, Abraham bore Ishmael. Nor was Isaac called the son of Promise that he might boast in the flesh, for Isaac bore Esau. Nor was Jacob named Israel that he and his seed might boast in the flesh, for of all his sons, few were faithful, and of all those who were called and delivered out of Egypt by Moses many perished in unbelief in the wilderness. As it is written, “Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.” (Rom. 9:6-18) Then it stands that Israel is not called Israel so that we might boast in their flesh, but become humbled by the doctrine of predestination.
We see clearly from the apostles word that the purpose of Israel was to declare God’s secret work of election, and not to the purpose that we should rest in carnal hopes of an earthly restoration of Israel. For when it is said elsewhere that all Israel will be saved, and that they through the Gentile’s unbelief will return to the Lord, all this must be taken to mean that before the end of the world, many Jews will be saved, not from Egyptian bondage, nor from Babylonian captivity, but from the bondage of their own natural corruption, and from the bondage of the devil. And so we who are saved do not boast in our own election as if God has wholly cast off Israel, for we must bear in mind that the apostles were also of Israel, and many more also who were saved in the early days of the church were likewise of the seed of Abraham, nor must we vainly imagine that all the promises made to Israel must be fulfilled in the flesh, for that is to imagine God to be a god of flesh, and not of Spirit, and a respecter of persons, although the scripture manifestly declares that He is a most pure, uncreated Spirit, who does not respect the persons of men. And so we must not fall prey to the doctrines of men, but clinging to the word of God, must believe every word with the heart, which will guide us away from such foolish notions that take our thoughts away from God, and place them on the world. Let us, as the elect of God, holy and beloved, heartily embrace such promises as, “I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy redeemer, the Holy One of Israel.” (Is. 41:13-14) and, “For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.” (Jer. 29:11) and again, “As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.” (Ezekiel 34:12) and again, “Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.” (Dan. 12:10).
Let us understand and know that it is the Christian’s duty, and delight to draw comfort from such passages, knowing that God will perform them, not carnally, but spiritually, and not for a moment, but both now as Christ is with us, and forever, as He has promised saying, “Lo I am with you always, even unto the end of the world.”
“For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.”
(2 Cor. 1:20)