The Mystery and Marrow of the Bible

APHORISM I.

GOd having called Abraham from his own kindred and Native Country, Ur of the Chaldees, into the land of Canaan, established the Covenant of Faith with him in Christ. This Aphorism hath in it three principal Branches, which may be resolved into so many distinct Propositions: viz. 1. That, God called Abram from his own kindred and Native Country, Ur of the Chaldees, into the Land of Ca •… aan. 2. That, When God thus called him, he established a Covenant with him. 3. That, This Covenant was the Covenant of Faith touching sinners Recovery in Christ.

I. Proposition. God called Abram from his own kindred and Native Country, Ur of the Chaldees, into the land of Canaan. This is evident by divers Scriptures compared together. viz. ^1. By the Historical Narration of it in Genesis; Now the LORD had said unto Abram, Get thee out of thy Country, and from thy kindred, and from thy fathers house, into a land that I will show thee. His own Country was Ur of the Chaldees. The land which God did show him, and into which Abram came, was the land of Canaan. ^2. By the following allegations of this History. God said to him afterwards; I am the LORD, that brought thee out of Ur of the Chaldees, to give thee this land •… o inherit it. The Levites in Nehemiah said, Thou art the LORD the God, who didst choose Abraham, and broughtest him forth out of Ur of the Chaldees, &c. Steven said, The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy Country, and from thy kindred, and come into the land which I shall show thee. Then came he out of the land of the Chaldeans, and dwelt in Charran, and from thence when his father was dead, he removed him into this land wherein ye now dwell. This Proposition is of singular Consequence for evidencing the riches of God's Grace testified towards Abram in this Covenant: and therefore I shall herein explain briefly, 1. Who this Abram was, whom God did call. 2. What this his Native Country, Ur of the Chaldees was: whence God called him. 3. What the land of Canaan was whereunto he was called. 4. What manner of calling this was. 5. When God did thus call him.

1. Who this Abram was, whom God called, to bring him into Covenant with himself. Abram may be considered, ^1. Before his Calling. ^2. After his Calling. Here it will be most proper, to take notice who and what manner of Person he was Before his Calling. View him a little in respect of his Descent, Name and Religion. 1. For his Descent, He was the son of Terah, of Nahor, &c. descending in a direct line from them, the son of Noah (as Broughton notes) The Tenth from Noah, as Noah was the Tenth from Adam. And as in Noah's days, he being the Tenth from Adam, God's justice over all flesh was extended: So in Abram, he being the Tenth from Noah, God's mercy to all the world is pronounced. I add; As God renewed his Covenant in Christ, the promised Seed, to Noah the Tenth from Adam: So God renewed his Covenant in the same Christ, to Abram the Tenth from Noah. 2. For his Name, Abram; It is compounded of two words 〈 in non-Latin alphabet 〉 Ab-ram, that is, High-Father. His Father Terah being an idolater, might perhaps thus name him, guessing or desiring, like a worldly man, that his son Abram might be rich and great, having many under him. But God's Providence over-ruled this idolater herein, as after may appear: God making him an High-Father indeed, by Covenant, both to Natural and Spiritual children. 3. For his Religion, Scripture intimates; ( ¹ ) That he was ungodly, before God called him, and justified him. Thus Paul discoursing of Abram's justification upon his Calling, stiles him ungodly. — To him that worketh not, but believeth him that justifieth the ungodly, his Faith is counted for righteousness. God justified him not as he was ungodly; but as he, upon his Calling believed: but he justified him who before was ungodly, by his Calling and justification, making him godly and righteous. ( ² ) That he was an idolater. For God saith; Your Fathers on the other side of the flood in old time; even Terah the Father of Abraham and the Father of Nahor: and they served other God's. They] what they? viz. (As the late Annotations well) Abraham, Nahor and Terah, who were all alike gross idolaters •… ; Abraham as well as the rest, of whom this is to be understood, and not of the more remote Ancestors, as Noah and Shem, &c. who were no idolaters. His family had degenerated to idolatry, and Abraham was descended of an idolater, and miserably corrupted with idolatrous education. Yea his idolatry was the worst sort of idolatry of all. He served not the true God, falsely, against the second Commandment; but he served a false god, yea, false gods, against the first Commandment. Idolaters are special Haters of God, severely threatened in the second Commandment. Thus Abram, before God called him, to make his Covenant with him, was an ungodly man, and a gross idolater; in which idolatrous and ungodly state he had lived about seventy, or seventy one years; for at that age God called him, and not before. This is that Abram. God found nothing in him worthy of any favor or Mercy.

2. What his Native Country, Ur of the Chaldees was. Ur was not the name of a City, as the Chaldee Paraphrast misunderstood it, but of a Land or Country, which lay on the east side of Mesopotamia, and therefore by Steven called in a large sense, Mesopotamia. It lay eastward from Canaan, beyond the River Euphrates: and lay between two Rivers, as Topographers testify. It is called Ur of the Chaldees, from the Chaldeans who dwelt therein. The Chaldeans were not only gross idolaters, but notoriously addicted to Astrology: hence in tract of time Astrologers were called Chaldeans, and these terms became Synonima's. Some think it was called Ur, that is, Light or Fire: the idolatrous Chaldeans probably denominating it of, and dedicating it to Fire, which they had seen to descend from Heaven upon the Fathers Sacrifices there. In this country so corrupted with idolatry and Astrology ^• , it is very likely, that Abram, (before God called him thence) was tainted too much with both these abominations. This was Ahram's Native Country.

3. What the Land of Canaan was, whereunto Abram was called. Because in this Covenant of God with Abram, the Land of Canaan is one Eminent Blessing Promised, upon which the Covenant frequently runs; It may be very useful briefly to describe it, by the ¹ Situation, ² Denominations, ³ Scripture commendations, and ⁴ Mystical signification thereof. I. The Situation of Canaan is in Asia Minor. The bounds and borders of it are purposely described in Numbers, and reached from the Western Sea, to the great River Euphrates Eastward, (saith Pareus ) and from Mount Libanus on the North to the desert of Arabia and Idumea Southward. Broughton saith, it was about 160 miles from North to South, and 60, miles from East to West. The Confines of it were but narrow, but the Treasures in it were large and abundant. II. The Denominations of this Land in Scripture are many, and most of them excellent. It is called, 1. The Land of Canaan; From Canaan (the son of Cham, the son of Noah ) who with his sons possessed it after the flood. Canaan is derived from 〈 in non-Latin alphabet 〉 Canangh, which signifies to humble, bow, press-down, debase, &c. agreeably to Noah's prophetical curse of Canaan and his Posterity, cursed be Canaan, a servant of servants shall he be unto his brethren. But the Canaanites God cast out, yea the land itself spewed them out, for their extreme wickedness. 2. That good Land, which the Lord gave Israel for an inheritance: So called by Moses, from the plenty of all good things therein. 3. The land of Promise; Because God frequently promised it to Abram and to his Seed for their inheritance forever. 4. The Land of their Pilgrimage, wherein they were strangers. In reference to Abraham, Isaac and Jacob, who, even after the Promise, lived therein as Pilgrims and strangers on earth; looking for a better Country, that is an heavenly. 5. The Rest of God's people; or God's rest. In reference to all the former unsettledness and unfixedness of Israel's condition, Till God brought them thither, and there fixing them gave them rest from all their enemies. 6. The Holy Land. In respect of the most holy God that had chosen that Land above all Lands for his Habitation. Thereupon it is also styled the Habitation of his Holiness. It was also the Inheritance of God's Holy and peculiar People. 7. JEHOVAH's Land, or the LORD's Land. Originally the Land, as all the Earth, was his: but this Land his peculiarly, The Mountain of his inheritance. 8. The Land of Immanuel, That is, of Christ, God-with-us; because in that Land, Jesus Christ ( ¹ ) was Promised to be Immanuell; ( ² ) was actually performed, and became Immanuell by his Incarnation, and Conversation therein with his people, and dying for his people. ( ^3. ) Had his royal Throne and seat of his Kingdom, his Church: and sat on David's throne. In that land Jesus Christ was Born, lived, Preached, Wrought Miracles, Dyed, was Buried. And thence ascended into Heaven. III. Scripture-Commendations of this Land are many and Magnifical. Especially it is Commended in four respects. 1. •… n respect of God's peculiar choice of that Land, among and above all lands in the world, for himself and his people Israel. Hence God calls it A land which he had espied for them. God that beholds all the earth at once, called and singled this land out from them all upon special diligence and most accurate observation. 2. In respect of God's special eye, care and more immediate Providence over it. The land whither thou goest in to possess it, is not as the land of Egypt, from whence yet came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of Herbs: But the land whither ye go to possess it, is a land of Hills and valleys, and drinketh water of the rain of Heaven: A Land which the LORD thy God careth for; The eyes of the LORD thy God are always upon it, from the beginning of the year, even unto the end of the year. 3. In respect of the singular wealth plenty and fruitfulness of it. Moses tells Israel; The LORD thy God bringeth thee into a Good Land, a land of brooks of water, of fountains and depths that spring out of valleys and hills, a land of wheat, and barley, and vines, and fig-trees, and pomegranates, a land of oil-olive, and honey, A Land wherein thou shalt eat bread without scarceness; thou shalt not lack anything in it; a land whose stones are ixon, and out of whose hills thou mayst dig brass. And God by Ezekiel stiles it A land flowing with milk and honey, which is the Glory of all lands. 4. In respect of God's special presence therein, it was most dignified and Honoured above all the corners of the earth. For, there he planted his own peculiar people, dwelling in the midst of them. There was the holy City, Jerusalem, the joy of the whole earth, wherein God's Temple was erected, the holy place of the habitacles of the most High. This was the place where God chose to put his Name there. Here were the Ark and all the sacred Utensils, The Priests, Sacrifices, and solemn Ordinances of God. And here the Lord dwelt between the Cherubims, vouchsafing his people sweet Communion with himself in all spirituals. He dealt not so with any Nation. IIII. Finally, The Mystical signification of this Land was excellent. This Earthly Country was a notable Type of a better, that is, an Heavenly Country. The Canaan below, of the Canaan above. So that when Israel came to live in Canaan, they came to live in a Typicall heaven, in an Heaven on earth: and when they died thence, they that died in Faith were but translated from one Heaven unto another. Wherein Canaan was a Type of Heaven, shall be evidenced hereafter. This was the Land of Canaan unto which God called Abram when he stablished his Covenant with him.

4. What manner of calling this was whereby God called Abram from his Country and kindred into the Land of Canaan. God's Calling of Man is, in respect of the Condition or Employment whereto they are called, either Ordinary, or Extraordinary. I. His Ordinary Calling is twofold. viz. 1. More General, whereby he generally calls and invites all men in the Church to a state of Christianity, to accept Christ by Faith, Repentance, &c. Thus many are called: few chosen. 2. More Particular, when by his Providence he calls particular Persons to particular Functions, Employments, &c. Some to be Masters, some Servants, some Magistrates, some Ministers, &c. Of this saith Paul, Let every man abide in the same calling wherein he is called, &c. II. His Extraordinary Calling, whereby he calls some special Person, to some special extraordinary task or employment, whereto he calls not others. Thus Christ called the young man, for his trial, to sell all that he had, &c. Now here though Abraham seem clearly to be called with this special extraordinary calling, in a singular case, to leave his kindred and native Country, and to come into Canaan: Yet God's General calling of Abraham to Christianity and true Piety may not here be excluded. It is most probable that when Abram was called from his native Country to Canaan, He was also called effectually from his idolatry in serving false gods, to the true worship of the true God; yea from his carnal and sinful state by nature, to a spiritual and righteous state by Grace in Christ. For, 1. Abram before this Call, when he was beyond the river, and without God's special Territories in Canaan, served other gods, so did his Father and family: But after this Call he only served the true God the LORD. 2. This Call Abram accepted by true Faith, and was singularly obedient thereunto; though he went out, not knowing whither he went. Such Faith and Obedience he could not have had, without effectual Calling. God's Call therefore wrought true Faith and Obedience in him, whereby he was enabled thus to close with God's Call.

5. When God did thus call Abram; is diversely apprehended of by Writers. Some think this Call of Abram was first, when Abram was now 75. years old, from that place in Genesis; And Abram was seventy and five years old when he departed out of Haran. And that then the Promise was first made to him. But this seems to be a plain mistake. For, 1. This Context in Genesis speaks not of God's calling Abram, and of his Promise to him, as then made when Abram was 75. years old: But as things done before. Now the LORD had said unto Abram, Get thee out of thy Country, &c. This Text only intimates that Abram was 75. years old, when he departed out of Haran, or Charran, (which was his way from Ur to Canaan ) not when he departed out of Ur. And Steven truly reciting this Story, saith, The God of glory appeared unto our Father Abraham when he was in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy Country, and from thy kindred, &c. So then the LORD called him, and made his Promise to him, before he dwelt in Charran▪ And this is the more confirmed, In that before this time, Terah Abram's Father is said to go forth of Ur of the Chaldees with Abram, Sarai, and Lot, to go into the Land of Canaan, and that they came to Haran, and dwelt there, and there Terah died. Doubtless Abram had been called before this, and acquainted his father with God's call and Promise, who repenting of his idolatry was willing to go with his son Abram. 2. The due Computation of the time of God's First Promise to Abram, will fix the time of Abram's Call, about the 70. or 71. year of his age. God's first Promise to Abram being annexed at the same time to his Call of Abram, to move and persuade him the more effectually to accept and obey God's Call. Now God's First Promise to Abram was full 430. years before Israel's going out of Egypt, and God's giving of the Law to Israel. Therefore these 430. years carry the Promise backward to Abram's 70 ^th or 71 ^th year, there being exactly 430. years from Abram's 70 ^th year, till the Giving of the Law. viz. 400. years Abram's Seed (that is, Isaac and his posterity) did sojourn as Pilgrims and strangers in a land that was not theirs. This term of their sojourning began when Isaac was born, Abraham being then 100. years old; and ended when Israel came out of Egypt. The odd 30. years therefore end at Abraham's 100 ^th year, and begin at Abraham's 70 ^th year. This is the time when God made his First Promise to Abram: and also when God called Abram. They went both together.

Thus of the first Proposition, That God called Abram from his own kindred and Native Country, Ur of the Chaldees, into the Land of Canaan.

II. Proposition. God having thus called Abram from his kindred and Native Country, into the Land of Canaan, Established a Covenant with him. Here Consider, 1. That God thus dealt with Abram. 2. Why.

1. That God having called Abram from his kindred and native Country into the Land of Canaan, established a Covenant with him, isevident, ( ¹ ) By that Confession of the Levites; Thou art the Lord the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham, and foundest his heart Faithful before thee, and madest a Covenant with him to give the Land of the Canaanites, &c. to his Seed. ( ² ) And this is yet more clear by the Historical Narrative of God's dealing and dispensation with Abram herein. Whence it is plain, that after God had thus called Abram, He made Promises to Abram seven several times. viz. 1. In Ur of the Chaldees, called Mesopotamia, before he dwelt in Charran. 2. In Shechem in the plain of Moreh. 3. In the Land of Canaan, after that Lot was departed from Abram. 4. After the battle of the Kings, and Abram's rescue of Lot who was taken Captive by them, whereupon Abram was blessed by Melchizedek, King of Salem. 5. When Abram was 99. years old, Then God revealed to him most Eminent Promises. 6. In the plains of Mamre, when three Angels appeared to Abraham, a little before the overthrow of Sodom and Gomorrah. Then God the second time promised Isaac, of Sarah. 7. Finally, when God had tempted Abraham to offer up Isaac for a burnt offering, and Abraham in a sort offered him up. These seven times God renewed his Promises to Abraham; and all these were at, and after God's calling of Abram. Before God called Abram, we read not of one Promise at all made to him by God.

Now three times of these seven, God established and renewed his Covenant with Abram. viz. 1. Immediatly upon and at his Calling of Abram out of his Country, &c. Then God made Promises to Abraham: And these promises the Apostle calls, The Covenant which was confirmed of God 430. years before the Law. No other Promises, but these at Abram's Calling, were 430. years before the Law, as hath been manifested. 2. After Abram had rescued Lot, and Melchizedek had blessed Abram, God made a Covenant with Abram by Sacrifices, divided in twain, promising to give Canaan to his Seed, bounding the Land. 3. When Abram was 99. years old, God established his Covenant most eminently with Abram and his Seed touching manifold blessings.

2. Why did God thus Establish his Covenant with Abram; having first called him from his kindred and native Country, Ur of the Chaldees, into the land of Canaan; and not before? I answer.

(1) Because, Abram before he was Called, was incapable of God's Covenant and Promises. God's Covenant, since Adam's Fall is established and Confirmed only in Christ. And all God's Promises both for the life that now is, and for that which is to come, are peculiarly appropriated to, and entailed upon, Godliness: being Yea and Amen only in Christ. Now Abram uncalled, was ungodly; a gross Idolater, serving other gods; without Christ, without God, and without hope in the world, as hath been shown. He was, as such, uncapable of Covenant and Promises. God therefore calls him out of his Carnal state, as well as from his Carnal Friends and native Country: and in calling him, Principling him with Grace, Fits him for both Covenant and Promises.

(2) Because, Abram being so called of God, had great need of God's Covenant and Promises, as Encouragements to accept and obey God's Call. Consider, Whence, Whither, and by whom, Abram was called; and then it will appear that Abram had need of Singular Encouragement to accept such a Call. 1. Whence was he called? From his Country, and from his kindred, and from his fathers House. What? From his Native Country? That was grievous. A man hath a kind of Native love to his Native Country. Yea, the very smoke of a man's Native Country is sweet to him. From his kindred? that was more grievous. Kindred and acquaintance by their society are the comforts of our life on Earth. From his Fathers House also? this was most grievous of all. To forsake Father and Mother, Brethren and Sisters, &c. this touched the quick: This is as the tearing of a limb out of the body. An hard task for flesh and blood. Yet Abram must forsake all. 2. Whither was Abram called? Into a land that God would show him. Abram is called to follow God, he knew not whither. God told him not whither, at First: for the further discovery of his Faith and Obedience. This might seem against Reason, Wisdom, Profit, Comfort, yea against Natural affection: yet Abram is put upon it. 3. Who called Abram, who put him upon this employment? The LORD, The LORD, whom he knew not, whom he consequently loved not, served not, feared not, &c. he called him that was ungodly, an idolater, a server of false gods, to forsake kindred and Country, to go he knew not whither. Abram might have had many doubts, disputes, demurs, and reluctancies within himself, against all this. But God at the very time when he first called Abram, spreads before him his Covenant and Promises, to encourage him to break through all these lets and discouragements. And in his First Covenant, and Knot of Promises, God promiseth to Abram, for his Encouragement, seven remarkable Benefits, viz. ( ¹ ) An ample and numerous Posterity: And I will make of thee a great Nation. ( ² ) A Divine benediction: And I will bless thee. In the bosom of God's Benediction are comprised all necessary Temporal, and Spiritual mercies. ( ³ ) Eminency of Name and Fame in the world. And I will make thy name great. His name was great among the Jews: Hence, they said to Christ, Art thou greater then our Father Abraham? Great among the Heathen, as Historians relate, and Great among us: we counting it an honor to be children of Abraham. ( ⁴ ) That He should be a Blessing: not only Passively in himself; but also Actively to others. He should be so blessed, that he should invite and instruct others to the same blessedness with himself; yea men wishing happiness to themselves or others, should wish the blessing of Abraham to fall upon them. ( ⁵ ) Divine Amity to his friends. And I will bless them that bless thee. ( ⁶ ) Divine Enmity against his Enemies. And I will curse him that curseth thee. ( ⁷ ) Finally, A Diffusion of the spiritual and everlasting blessing to all the families of the Earth, from Abram by Christ that according to the flesh was to descend of Abram. And in thee shall all families of the Earth be blessed. And this last is the Head and Glory of all these Promises. These were God's Encouragements to Abram to hearken to his Call.

(3) Because, Self-denial is a Necessary Preparative to Christ, and to true Communion with God in him. God was pleased to think thoughts of grace and mercy to Abraham▪ intending to reveal Christ to him, and himself in Christ most eminently; not only for his own salvation, but for the salvation of his Seed also. To prepare him hereunto, he called him from his own idolatrous kindred, from his profane, ungodly and idolatrous Country, an Emblem of this wicked world: to Canaan a Country of God's choosing, and a special type of Heaven. Abram could not at once both serve God, and idols: both enjoy Christ, and his carnal sinful superstitious Condition. Therefore God calls him forth. Thus the Spirit speaks to the Church, inviting her to Christ; Hearken, O daughter, and Consider, and incline thine Ear; forget also thine own people, and thy Fathers House. So shall the King (that is, Christ, ) greatly desire thy beauty: for he is thy Lord, and worship thou him. Thus Christ exhorteth; If any man will come after me, let him deny himself, and take up his Cross daily, and follow me. —And If any man come to me, and hate not father, and mother, and wife, and children, and brethren; and sisters, yea and his own life also, he cannot be my disciple. And this Self-Denyal he notably presseth afterwards by two Parables. Paul to this effect said elegantly to his Corinthians, dissuading them from Communion in that near marriage Relation with infidel idolaters; What fellowship hath righteousness with unrighteousness? and what Communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an Infidel? and what agreement hath the Temple of God with idols? For ye are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and will be their God, and they shall be my people. Wherefore come out from among them, and be separate saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters; saith the Lord Almighty. The Lord God is infinite in purity, most glorious in holiness; and therefore will be sanctified in all that draw near unto him. They must renounce native impurities, that approach nigh unto him.

Thus it is clear, That God having called Abram from his kindred and Country to come into Canaan, established A Covenant with him: And why. Next to the last and and principal Proposition, viz.

III. Proposition. The Covenant which God established with Abram, having called him from his kindred and native Country to the land of Cahaan, was the Covenant of Faith touching Sinners Recovery by Jesus Christ. This may be evidenced by many Arguments. For▪

1. The very first revealing of this Covenant to Abram, which was at the time when God called Abram, is styled The Preaching of the Gospel unto Abram. The Scripture foreseeing that God would justify the Heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. And what is the Gospel, but the Glad tidings of Sinners salvation by Christ? Now that's the Doctrine and Substance of the Covenant of Faith.

2. This first knot of Promises disclosed to Abram, when God called him, is called The Covenant which was Confirmed of God in Christ, 430 years before the Law, as hath been manifested. Gr. 〈 in non-Latin alphabet 〉 unto Christ, or Towards Christ. Whereby is intimated (saith Beza) that God's Covenant graciously begun with Abram, was carried to One Christ, in whom alone that Seed of Abraham in Christ, both of Jews and Gentiles, is gathered together. So then whether we understand this Covenant, as having it's establishment in Christ, or its tendency towards Christ: It is clearly the Covenant of Fait •… 〈◊〉 him.

3. The Benefits and Mercies Promised of God in this Covenant, are peculiar benefits of the Covenant of Faith, and directly lead Abram unto Christ, and to salvation by him through Faith. As, Abram's covenanted Fatherhood. My Covenant is with thee, and thou shalt be a Father of many Nations.—Thy Name shall be Abraham; for, a Father of Many Nations have I made thee. Here God Covenanted with Abram to make him A public Father, not only of that one Nation of the Jews, but of many Nations, viz. of the Gentiles as well as of the Jews, who as children should walk in the steps of the faith of Abraham. So then Abraham's fatherhood in reference to many Nations, was not according to the Flesh, but according to the Faith. And his Faith had peculiar reference to the promised Seed: especially to Christ the eminent Seed, in whom alone all believers become the Seed of Abraham, and he their Father. Thus Abram's Covenanted fatherhood led him to Christ, and to salvation by him through Faith.

Abram's Covenanted Seed, led him to Christ, and to salvation by him through Faith. To Abraham and his Seed were the Promises made. He saith not, And to seeds, as of Many; But as of one, And to thy Seed, which is Christ.—And if ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise. — They which are of Faith, the same are the children of Abraham.

The Covenanted Blessing upon all the Nations and Families of the Earth, in Abraham and his Seed, led Abraham to Jesus Christ the Purchaser and bestower of that blessing. For ( ¹ ) Christ Meritoriously purchased and obtained this blessing, by becoming a Curse for us: As it is written; Christ hath redeemed us from the Curse of the Law, being made a curse for us:—That the blessing of Abraham might come on the Gentiles through Jesus Christ: That we might receive the promise of the Spirit through Faith. ^2. Christ efficaciously bestows and applies this blessing by Conversion and effectual Calling. Hence Peter said to the Jews; Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the Kindreds of the Earth be blessed. Unto you first, God having raised up his Son Jesus, sent him to bless you, in Turning away everyone of you from his iniquities. ^3. And this blessing is not through the works of the Law, but the Faith of the Gospel. The Scripture foreseeing that God would justify 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, are blessed with faithful Abraham.

The Covenanted inheritance of Canaan, did lead Abraham and his posterity to Jesus Christ, and to salvation by him through Faith. For, 1. The Land of Canaan is styled (as hath been already noted) The Land of Immanuel, That is, The land of Christ the Mediator, God-man. 2. Canaan, the Land of Rest, was a special Type of Heaven, the eternal rest, as after will appear. And, as Joshua (whom the Apostle calls Jesus, he being herein the Type of the true Jesus Christ ) brought the Israelites that believed into Canaan's Rest, they that believed not being unable to enter in: So Jesus Christ brings the believing Israelites into Heavens rest, all unbelievers being excluded.

Finally, That supereminent and fundamental Covenanted Mercy, That God would be a God to Abraham and to his Seed after him, led him and his Seed to Christ, and to salvation in him by Faith. For, since Adam's Fall, and the breach of the Covenant of works thereby, God becomes not a God in Covenant to any Sinner, but only in and through Jesus Christ, by whom God reconciled the world unto himself, not imputing their trespasses unto them. Hence, while Carnal man is without Christ, he is a stranger to the Covenants of Promise, and without God in the world.

4. The Conditions which God required of Abraham, and which he restipulated and performed to God in this Covenant, show clearly that this was the Covenant of Faith, touching Sinners recovery by Christ. These Conditions were besides others, Faith and Worthy walking. Both which are the Conditions of the Covenant of Faith: as hath formerly been shown. 1. Faith God implicitly required of Abraham, for the receiving of his Promises, which without Faith were of no consequence at all to Abraham. And Abraham not only implicitly restipulated to believe, but he actually believed in the LORD, that his Seed should be numerous as the Stars. This Act of his Faith the Apostle most highly Commends. No one person in Scripture is more frequently and eminently commended for Faith, then Abraham: faithful Abraham: The Father of all Believers, &c. Now this Faith of his in God touching his Seed Promised, peculiarly respected his Spiritual Seed, the faithful: but principally Christ, the blessed Seed. Hence Abraham rejoicing and laughing at the Promise and performance of Isaac, a type of Christ, is said to rejoice to see Christ's day, and he saw it, and was glad. How did he See it? only by Faith: Expecting Christ to come of Isaac, for the blessing of all Nations. 2. Worthy walking God required in Abraham in all uprightness of Obedience. I am God Almighty, walk thou before me, and be thou perfect. And I will make my Covenant between me and thee, &c. Now Abraham walked most obediently to God, Especially In forsaking his own kindred and Country, for Canaan: having for his Encouragement, Christ promised. And In Sacrificing of Isaac in a sort, whereby Jesus Christ and his Death, yea his Resurrection also, were prefigured. His Death, in that Isaac bound and laid upon the Altar, was slain in Abraham's intention, and there wanted but one Act to complete his Execution: His Resurrection from the dead, in that Isaac rose up from the Altar alive, whereupon the Apostle saith he was received from the dead in a figure. Thus God led Abraham to Christ, both by his Faith and Obedience. By his Faith, Abraham saw Christ born, in Isaac's Birth: and by both faith and obedience he saw Christ sacrificed, in Isaac's being offered up.

5. The Recompence which God bestowed upon Abraham for his accepting God's Promises and Covenant by believing, clearly evinceth that God's Covenant with Abraham was no other but the Covenant of Faith in Christ. What was this Recompence? A mere Evangelical recompense: viz. Justification by Faith; For, Abraham believed in the LORD; and he counted it to him for righteousness. Abraham then was not justified by Working, according to the Covenant of works, but by believing, according to the Covenant of Faith. Now this justification by believing is pure Gospel. And this is the righteousness of God by Faith of Jesus Christ.

6. Finally, God's Confirmation of this Covenant with Abraham was such, that it declared it plainly to be the Covenant of Faith in Christ. This is very observable, That, as God renewed his Promises seven several times with Abraham, three of those being expressly styled Covenants, as was before noted: So those three Covenants, which were all one for Substance, were everyone of them Established and confirmed in Christ. For, 1. Of that Covenant, which was revealed first of all to Abraham in Ur of the Chaldees, the Apostle saith; That the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. And this Covenant had its accomplishment in the Exhibition of Christ, as Peter in his Sermon shown. 2. That Covenant which God renewed with Abraham after Melchizedek had blessed him, was confirmed by Sacrifices cut in twain, a smoking furnace, and a lamp of fire passing between those pieces. These, as all corporal Sacrifices appointed by God before Christ's coming, were Types and Figures of Christ the true Sacrifice: by whose death and blood the New Covenant or Testament is confirmed. And the Smoaking furnace, and lamp of fire, passing between the parts of these divided Sacrifices, seem to point out (according to the usual solemnity of Covenanting) the Parties Covenanting, viz. on the one hand, Abraham's Seed, resembled by a A smoking furnace, in reference to their great afflictions in Egypt before they should come to Canaan; On the other hand, God in Christ, represented by A lamp of fire, who should lighten their darkness, and deliver them out of all their affliction and misery, and bring them into Canaan. God and Christ in Scripture are compared to fire. This in my judgment, seems the most apposite interpretation of this vision of Abraham. And thus it notably points at Christ crucified, as the Establishment of his Covenant; as the Redeemer and Deliverer of his people. 3. That Covenant which God renewed with Abraham when he was 99 years old, was Confirmed by the Sacramental token of Circumcision. Now, Circumcision was a Seal to Abraham of the righteousness of Faith, and thats Christ's righteousness. And it was a Type of Christ and his death, whereby our sins are destroyed, mortifi'd and put off. In whom also ye are circumcised with the Circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ.

By all these it is clear, That God's Covenant established with Abraham, after he had called him from his Country, Kindred, and Fathers House to come into the land of Canaan, was the Covenant of Faith touching Sinners Recovery in Christ Jesus.

Corollaries, or Inferences resulting from the whole Aphorism, are divers. As,

1. God's Call first invites to Self-Denial. This is the very first clause of God's Call of Abraham: Get thee Out of thy Country, and from thy kindred, and from thy fathers House. Herein God called him to deny himself in his Natural Relations, and to forsake Country, Kindred and Family, to follow God, yea to forsake his idolatry, and all the ungodliness of his carnal Condition, for his sake. Thus God's Spirit first calls those to Self-Denial, that should be the Church and Spouse of Christ; Forget thine own people and Fathers House, so shall the King greatly desire thy beauty. Thus Christ first invites all that intend to be his disciples, To deny themselves: and then to come and follow him. And this is one of the first fundamental Rules which the Grace of God, the Gospel of his Grace, teacheth; To deny ungodliness and worldly lusts: and then live piously, righteously, and soberly, in this present world. To cease to do evil: then to teach them to do well. To come out from among Infidels, and be separate: and then God will receive us, &c. So that God's Call first invites to Self-Denial. Why? 1. Because, we are naturally apt to dote upon ourselves, to idolize ourselves. We idolize our Self-wisdom, Self-will, Self-righteousness, Self-excellencies, &c. In this posture we are too self-full, self-proud, self-happy, to accept of God, or Christ, or happiness by him. When God therefore calls us to Christ, he takes us off our own bottom, empties us of ourselves, &c. makes us see that our wisdom, is but folly; our righteousness, but filthy rags; our merit, misery; our light, darkness; our strength, weakness; our perfections, imperfections; our all, nothing. Thus he evacuates us, that there may be room in our hearts for him, and his Christ. 〈◊〉 2. Because, Since the fall Every man naturally is involved in such a Condition under Sin, Satan, &c. as is wholly incompatible and inconsistent with that state in Christ whereunto God calls. Carnal men are wholly under the reign and Dominion of Sin and Satan: His children, his servants, his slaves, taken Captive by him at his will, &c. when God calls a carnal man to a spiritual state in Christ, he calls him to be Christ's servant and subject. Christ must be his sole Lord and King; every thought must be brought into Captivity to the obedience of Christ, &c. So that Sin and Grace, Satan and Christ are most Contrary Masters; they cannot be both loved at once, served at once. Consequently Sin and Satan must be renounced by Self-Denial, that Christ may be accepted and closed with, by believing. This is the first Lesson in Christianity, This a Christians ABC. If thou art not yet entered upon the practice of this self-emptying Lesson of Self-Denial, thou art not experimentally acquainted with God's call.

2. God's Call, though never so contrary to flesh and blood, is very prevailing. How prevalent was it over Abraham? Abraham an idolater , a server of strange gods, is called by the LORD, the only true God, whom he knew not; to come out of his native Country, Kindred, and Fathers House; to go into a land which God would show him, that is, to go he knew not whither. Here was a strange call, seemed altogether against flesh and blood, sense and reason: yet it was a strong call, it prevailed over Abraham, and made him obedient. Thus God called the thief on the Cross, and His call so prevailed, that of a reviler of Christ, he becomes a Confessor of Christ; and that of Christ crucified, bleeding, dying, when Jews and Gentiles, and as it were all the world denied him, and were ashamed of him. Christ from heaven called Saul: and his Call strangely prevailed over him, though at that time breathing out threatenings and slaughter against the Disciples of the Lord, and being in his Career of Persecution by the High-Priests Commission. For he not only ceased all his malice and madness against Christ and his members: but of an Enemy he became a friend; of a Woolf, a Lamb; of a Persecutor, he became presently a Preacher of Christ and his Gospel. And of one of the worst children of Nature, he became one of the best children of Grace. So mightily doth God's call prevail. It Convinces a man: It silences all objections and reasonings: It binds a man hand and foot: It makes a man anything that God will have him. And no wonder; For, ^1. God's call is a most alluring and persuasive Call: ^2. Not only alluring, but drawing: ³ Not only drawing, but even Compelling, that a man cannot choose but submit thereto: ^4. Nor only Compelling, but Enabling the Soul sweetly to follow God's Allurement, Drawing, and Compulsion.

3. God's call exceedingly improves and betters the Condition of them that are called. Hereby Abraham's condition was bettered four ways. 1. In that he was called from Chaldea, to Canaan, a far more excellent Country, the very glory of all lands. 2. In that he was called from his natural kindred and fathers House, to a spiritual and supernatural kindred of God's people in Christ, and to the Heavenly Fathers House, the Church, which is the Temple of the living God. 3. In that he was called from serving other gods, which was grossest Idolatry: To serve and worship the only true God the LORD. 4. In that he was called from his Carnal Condition wherein he was overwhelmed with sin and misery unspeakable, into a gracious state, wherein he was invested with Holiness, Righteousness and Happiness in Christ unutterable. Thus Abraham was a great gainer by God's call. And whoever lost thereby? They that are effectually called by God, Loose Sin, gain Grace: Loose spiritual guilt and filthiness, gain a spiritual purity and cleansing: Loose Carnals, gain Spirituals: Loose Death and Damnation, gain life and salvation: Loose Hell and Satan, gain Heaven and God himself blessed forever, Amen. Hence Jesus himself assures us; There is no man that (in obedience to his call) hath left House, and Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my sake and the Gospels; But he shall receive an hundred fold now in this time, Houses and Brethren, and Sisters, and Mothers, and Children, and Lands, with Persecutions, and in the world to come Eternal life. Who would not now cheerfully resolve to embrace God's Call?

4 God's Call is an Excellent preparative to his Covenant. Hereby Abraham was prepared for Covenant with God. Hereby Noah, David, the Jews, The Gentiles, all that were, or are taken into Covenant with God, are prepared also for God's Covenant. With none of them God established his Covenant, till first he had called them. That passage is notable; The Promise is to you and to your children, (that is, to you Jews, that are called already,) and to all that are afar off, (that is, to the Gentiles, ) Even as many as the Lord our God shall call. So then God's Call goes before his Covenant in Order of Nature, and Prepares thereunto. They then that are strangers to God's Call, are Strangers to God's Covenant.

But How doth God's call prepare for God's Covenant? Answ. God's Call is either, 1. Only Outward and ineffectual , Consisting only in the Outward tender of the Gospel, and in the accepting of that tender merely in show and Profession. And this Outward call prepares for the Outward Privileges of the Covenant, as visible Membership in the Church, outward enjoyment of the Ordinances, &c. Thus Ananius and Sapphira his wife, Simon Magus, &c. were only outwardly called, and outwardly prepared for God's Covenant, so that they partook of Baptism the Seal of the Covenant. 2. Both Outward and Inward, which is styled Effectual Calling, consisting not only in the outward Gospel tender, but also in the inward effectual operation of God's Spirit, persuading the heart not only in show, but also in Truth sincerely to accept that tender; Thus Abraham here was effectually called, and prepared for the inward saving Benefits of God's Covenant, as well as for the Outward. Now God's effectual Call singularly prepares us for the Covenant of God, and all the Benefits thereof, Outward and Inward, ( ¹ ) By Convincing us both of our Misery and undone state by Nature whilst without Christ, and of the Necessity, and sufficiency of Christ to Restore us out of that misery. ( ² ) By emptying us of all imaginary self-excellencies and self-perfections whatsoever by Self-denial, that being Self-emptied there may be room in our hearts for Christ and his grace. This Self-denial being one of the first things that God's call works us unto. ( •… ) By drawing us nigh unto God, who were afar off; and making us like unto God through his divine Nature and image given into us, who were before quite contrary to him. And when we are thus brought nigh to God, and made like him by effectual Calling, God condescends to us to deal familiarly with us by way of Covenant. He doth manifest himself to his called ones otherwise then to the world: not only by his gracious presence with, and residence in them, but also by his familiar condescending to a Covenant way with them.

5. God's Covenant in Christ proposed, doth mightily Encourage to accept God's call imposed. Therefore God having called Abraham, he propounds presently his Covenant and Promises, to encourage him to embrace his Call. His Call was an hard task: but his •… romises and Covenant were strong motives. The sweetness and attractiveness of these, did bear him up above the difficulty and harshness of that. And this is God's way all along the Scripture, to annex his Covenant and Promises to his Call, the more successfully to allure and draw us thereunto: And by this God hath wonderfully prevailed. See that glorious instance to this effect, in Peters Sermon, He calls them to faith and repentance: To move them hereunto he propounds the Promise and Covenant to them and their children: And the same day were added to the Church three thousand Souls. •… nd no wonder that God's Covenant in Christ proposed, doth so mightily move to accept God's call imposed: For, 1. God's Covenant in Christ, tenders more real sweetness, satisfaction and happiness to them that are called, then ever they enjoyed or could enjoy in their carnal state. Yea lets a man see, that all that he counts happiness in his carnal condition, is nothing else but a delusion, a shadow, and real misery. Now the greatest happiness once apprehended, is most attractive. 2. God's Covenant in Christ propounds recompenses to them that are called, far surmounting all the difficulties and discouragements of their Call. As here to Abraham, &c. Now great recompenses, raise up wonderfully magnanimous resolutions and mighty undertakings. If the promise of the Spoil of a City, makes Soldiers cheerfully embrace the Command of Scaling the walls, though to the peril of their lives: How much more may God's promises of all Temporals, Spirituals, and Eternals, both in earth and heaven, make them readily accept his call against all impediments?

6. God's Call and Covenant Spring merely from the riches of his free Grace. Why? or whence was it else, that God called Abraham and established his Covenant with him in Christ? Not anything in his Country, or kindred, or family, or in Abraham's own person could move or incline the Lord hereunto. For, 1. His Country was Chaldea. That was not the Country of God's choice. Yea it was a Country extremely addicted to abominable idolatry, and atheistical Astrology. 2. His kindred such, as he must forsake them, to follow God. 3. His fathers house had made defection from the true God, to the serving of strange God's. 4. Himself was Idolatrous, Ungodly, and in his Carnal Condition. And his idolatry was the worst kind of Idolatry. Not a false serving of the true God: but a serving of false God's. That was Jereboam's Idolatry, for which God gave him that infamous style, Jeroboam the son of Nebat who made Israel to sin. This was Ahab's idolatry, for which he is taxed to do worse then Jeroboam and then all that were before him. Abraham by reason of his idolatry was an enemy to God, an hater of God: God counting idolaters haters of him, and threatening to visit their iniquity upon them to the third and fourth generation. Yet this Abraham, thus despicable and unworthy in himself, God calls and takes him into Covenant with himself. 5. God called him into Canaan, a land flowing with milk and honey, The glory of all lands, which God had peculiarly espied out for him. And not only so, but he called him to the service of the true God; and into a Condition of true Grace in Christ. 6. At the self-same time God stablished a Covenant with him, stored with seven several Eminent Benefits, Jesus Christ himself, the Blessed Seed, being the Crown and glory of them all. Who can duly consider this gratuitous dispensation without astonishing admiration? Free-grace was the inward Impulsive or moving Cause of God's Call of, and Covenant with Abraham. 7. Finally, God stablished this Covenant with Abraham of mere Grace through faith, that it might be a sure Covenant to all Abraham's believing Seed whether Jews or Gentiles. Therefore it was of faith, that it might be by grace, to the End the Promise might be sure to all the Seed, &c. Here's free grace indeed, Riches of free grace, yea the Glory of the riches of God's free Grace, to Abraham, in his Call and Covenant.

7. Jesus Christ and Sinners salvation by him was Revealed and applied to Abraham. Christ was preached to Abraham of old, and Embraced of Abraham through Faith, by God's Call and Covenant. Christ and Sinners salvation by him is no late, but an ancient mystery. The Jews ignorantly said to Christ, Thou art not yet fifty years old, and hast thou seen Abraham? Christ is as ancient as Abraham, and far more ancient too, in respect of the tender and efficacy of his Mediatorship, which began in Paradise. Before Abraham was, I am. How comfortable is this to us! He that was Abraham's Christ, is our Christ: he that was Abraham's Savior, is our Savior.

Thus of the first Aphorism; —That, God having called Abraham from his own Family, kindred and Native Country, Ur of the Chaldees, into the land of Canaan, established the Covenant of Faith with him in Christ.

APHORISM II.

GOd not only established his Covenant with Abraham, but also with his Seed aftet him in their Generations.

In the former Aphorism we have seen, that God and Abraham were the Federate Parties: In this second Aphorism we shall see, That Abraham's Seed were Subfoederates, (as some do style them) Or, that Abraham's Seed, with himself, are constituted and accepted of God as one joint-Party in Covenant with God. This is a point of singular Consequence to all God's people, as after will appear. For clearing of it, I shall show, 1. That God established his Covenant of Faith not only with Abraham, but with his Seed also. 2. What this seed of Abraham was, with which also God established his Covenant. 3. How he established his Covenant with his Seed. 4. Why God extended his Covenant to Abraham's seed. 5. What Corollaries, or Inferences may result from the whole.

I. That God established this his Covenant of Faith, not only with Abraham, but with his seed also in their Generations, is evident divers ways. viz.

1. By God's directing of his Foederall Promises not only to Abraham, but also to his Seed. And the LORD said unto Abram, after Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, &c. For, all the land which thou seest, to thee will I give it, and to thy seed forever. Again upon Abraham's offering up of Isaac, the LORD said; That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies: And in thy seed shall all the nations of the earth be blessed. And Paul saith; Now to Abraham and his seed were the Promises made. The blessed Virgin Mary also, in her song of Praise, after she was conceived with Christ, said by the Spirit; He hath holpen his servant Israel, in remembrance of his mercy, As he spake to our Fathers, to Abraham, and to his seed forever. Now God directing his Foederall Promises to Abraham's Seed, as well as to Abraham; joined them both in his Promises and Covenant.

2. By God's Expressing and mentioning not only of Abraham, but of his Seed also as Parties, in every renewing of his Covenant with Abraham. His Promises he renewed seven times with Abraham: His Covenant thrice, as hath been noted. Now in all those his renewings of Covenant with Abraham, his seed is expressly Mentioned. In the first, which was a Covenant confirmed 430. years before the Law, God said; And in thee shall all Families of the earth be blessed; which Covenant Peter alleging in his Sermon, recites it thus; And in thy seed shall all the kindreds (or, families) of the earth be blessed. That Scripture saith, In thee: This, In thy seed. So then, both Abraham and his Seed were expressly mentioned as Parties in this first renewing of Covenant. In the seccond Renewing of Covenant, it is said; In that same day the LORD made a Covenant with Abram saying, unto thy Seed have I given this land. In the third Renewing of God's Covenant with Abram, his Seed is most eminently expressed as a joint party with Abraham to God's Covenant. And I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations; To be a God unto thee, and to thy Seed after thee, and I will give unto thee, and to thy Seed after thee, the land wherein thou art a stranger, all the Land of Canaan, for an everlasting possession; And I will be their God.

3. By 〈◊◊〉 of the Seal of this Covenant, Circumcision, not only upon Abraham, but also upon his Seed: yea, and upon the stranger in his house. And God said unto Abraham, Thoū shalt keep my Covenant therefore, thou, and thy seed after thee, in their generations. This is my Covenant, which ye shall k •… ep between me and you, and thy seed after thee; Every man-child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin, and it shall be a Token of the Covenant betwixt me and you. And he that is eight days old shall be circumcised among you, &c. Thus God imposed circumcision, the Token of the Covenant upon, Abraham and his Seed: Consequently both Abraham and his Seed were accepted by God as a joint-party in Covenant with him; Admission to the token or Seal of the Covenant, always presupposing an interest and part in the Covenant: Otherwise the Token and Seal should signify nothing, but only Seal a Blank.

II. What this Seed of Abraham was, with which God entered into Covenant, as well as with Abraham: is next to be explained. Here ^1. We must distinguish. ^2. Determine.

1. Abraham's seed is in the first place to be Distinguished: and it is chiefly of three Sorts. viz. ¹ Only Natural. ² Only Spiritual, ³ Both Natural and Spiritual. I. His Seed merely Natural, were all those that Naturally according to the flesh descended of Abraham by Propagation, but walked not in the steps of his Faith by Imitation. Thus Ishmael begotten by Abraham of Hagar the Bondwoman, was Abraham's Seed: and so all the Ishmaelites. Thus all Carnal Israelites were Abraham's Seed also; That is, His Natural Seed only: the Seed of his Flesh only in Isaac: not the Seed of his Faith. II. His Seed merely Spiritual, were and are all those that spiritually walk in the steps of Abraham's Faith, as children after a Father by Imitation, though they descended not at all from Abraham by Propagation, or Natural Generation. Thus all the Believing Gentiles, are the Seed of Abraham, the children of Abraham. So the Apostle tells the Galatians, who were Gentiles; And if ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise. All Believing Gentiles are reckoned by Scripture for Abraham's Seed, in three respects. 1. In respect of a singular Spiritual Generation. For Abraham did in a sort analogically beget them, by a kind of Spiritual Generation, by believing that promise of a Seed, A Father of many Nations have I made thee:—Thou shalt be a Father of multitudes of Nations. That is, not only of the Jews, which was but one Nation: but also of the Gentiles. Hence the Gentiles are called The Seed which is of the Faith of Abraham, who is the Father of us all. 2. In regard of Imitation. For as children tread in the Fathers steps, and imitate them naturally: So believing Gentiles walk in the steps of that Faith of Father Abraham Spiritually: and do the works of Abraham. Abraham is their Pattern and Example: and they follow him in Believing, and well-doing. 3. In respect of Succession. 〈◊〉 Gentiles succeed Abraham, as children a Father, both in his 〈◊〉 , and in his Inheritance. ( ¹ ) In his Blessing. The Scripture foreseeing that God would justify 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 are blessed with faithful Abraham. ( ² ) In his Inheritance. Children succeed their Parents in their Inheritance, lands, and Possessions: so believing Gentiles succeed Abraham in his inheritance. The Promise that he should be the Heir of the world, was not to Abraham, or to his seed, through the Law, but through the righteousness of Faith. Therefore it is of Faith, that it might be by grace; to the end the Promise might be sure to all the Seed, not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the Father of us all. III. His Seed both Natural and Spiritual was twofold, viz. 1. Ordinary. So all •… he believing Jews, that Naturally were of Abraham's Flesh, and supernaturally followed Abraham's Faith, ( ^e ) were Abraham's Natural and Spiritual Seed. 2. Extraordinary. So only that supereminent Seed of Seeds Jesus Christ is the extraordinary and superlative Seed of Abraham: extraordinarily descending from him according to the flesh, being conceived by the holy Ghost of a Virgin of Abraham's line; and being extraordinarily Promised to Abraham, according to the Spirit, not only for the blessing of Abraham, his family, and the Jews, but of all the Nations and families of the Earth. Thus Christ is Abraham's Seed, 〈 in non-Latin alphabet 〉 His Primary blessed Seed indeed. These now are the sorts of Abraham's Seed.

2. This distinction of Abraham's Seed premised, come we next to Determine, with which of these Seeds of Abraham God established his Covenant, as well as with Abraham. The Scripture clearly determines this point for us, both Negatively and Affirmatively. I. Negatively, That the mere Natural Seed of Abraham by Hagar, whether Ishmael, or Ishmaelites, are not the Seed of Abraham wherewith God established his Covenant and Promises. For. 1. Abraham's carnal Seed, merely after the flesh, are set in a plain contradistinct opposition to the promised Seed, with which God established his Covenant. 2. The carnal Seed of Abraham, viz. Ishmael, was cast out of Abraham's house, by God's special direction; that it might not inherit with the Seed by Promise. Cast out the bondwoman, and her son; for the son of the bondwoman shall not be heir with the son of the free woman. Now that Seed which was excluded from the Covenanted-Inheritance, is excluded from the Covenant also. 3. The mere carnal Seed of Abraham were so far from having God's Covenant established with them, that they are not counted children; that is, the children of God in Covenant. 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.

Doubt. But if Abraham's mere carnal Seed, were not the Covenant Seed; if with them God established not his Covenant at all, but only with Isaac, and with them that descended of him, &c. How came it to pass, that Ishmael, the son of Abraham by the bondwoman, who was born after the flesh, was circumcised, and that by God's appointment? could he partake of Circumcision, the Token of the Covenant, and not have God's Covenant established with him? Answ. 1. Some do here distinguish of men's being in Covenant with God, which is Either in respect of the Outward Administration only, Or in respect of the inward Efficacy and saving operation also. Ishmael was (say they) admitted into Covenant with God; according to the outward Administration, not according to the inward Efficacy. 2. Some say, that Ishmael was admitted to the Temporal, but not to the Spiritual benefits of the Covenant. But neither of these Resolutions seem fully to satisfy the Doubt. Nor was Ishmael admitted to all the temporal benefits of the Covenant. Canaan was not conferred upon him or his posterity. 3. They resolve best, who say; That God's Covenant was established and settled upon Isaac and upon his posterity, as heirs of the promised blessings; and as the Root of whom the Eminent Seed of Abraham Jesus Christ should spring according to the flesh. Yet so, as that neither Ishmael nor Gentilish strangers, that would join themselves to Isaac in Abraham's Family, should be excluded, till they excluded themselves by unbelief. Hence Ishmael, and all other males born in Abraham's house, or bought with his money, and Esau, &c. were circumcised, and reputed as Abraham's Additionall Seed, and under Covenant, till they fell away, and discovenanted themselves. And they utterly falling away from the Faith, their Seed are not counted the Covenant Seed; no not according to the outward Administration. To this effect Calvin Pareus, and others resolve this doubt. Consult them. II. Affirmatively, the Scriptures resolves, 1. That God first and immediately settled and established this Covenant upon Isaac, Abraham's natural son by the free woman, according to the Promise. And therefore, though God promised divers eminent temporal blessings to Ishmael, because he was Abraham's Seed; As, To bless him, To make him fruitful, To multiply him exceedingly, that he should beget twelve Princes, and To make him a great Nation. Yet God, as to the point of the Covenant, said plainly, But my Covenant will I establish with Isaac, whom Sarah shall bear unto thee. —And 〈◊〉 ; In Isaac shall thy seed be called, that is, Thy Covenant Seed shall be only in him: and not in Ishmael, further then as he joins with Isaac. 2. That in Isaac God established his Covenant also with all his Ordinary Natural Seed, that ordinarily descended from him according to the flesh; viz. with the whole Nation of the Jews descending from Isaac and Jacob. And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my Covenant with him for an everlasting Covenant, and with his Seed after him. So that the whole body of the Jewish Nation, being Isaac's ordinary Natural Seed according to the flesh, were reputed God's Covenant-people, and Abraham's Seed, till the time of Reformation after Christ's coming; when the Jews broke themselves off by unbelief, and the Gentiles were grafted in. All that whole Nation, till then, were God's Covenant-People according to the Outward Administration, and many of them according to the inward Efficacy of the Covenant. Hence Christ confesses that the wicked Jews, who were not Abraham's Seed indeed savingly, yet were his Seed foederally according to the outward Dispensation. And the Apostle tells the Jews who put Christ to death; Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Isaac's natural Seed may be considered, ( ^• ) As merely natural and carnal, descending from him according to the flesh, as the carnal Jews. And these, even the whole Jewish Nation, were in Covenant with him, according to the Outward Administration, had the Oracles, Promises, Sacraments and Ordinances dispensed to them, and were brought into Canaan. ( ² ) As both Natural and Spiritual, as believing Jews. And these were in Covenant with Isaac according to the inward saying Efficacy. 3. That God established his Covenant with Abraham's extraordinary Natural and Spiritual Seed, Jesus Christ. Now to Abraham and his seed were the Promises made. He saith not, and to Seeds, as of many, but as of one, and to thy seed, which is Christ. And afterwards The Covenant with Abraham is said to be Confirmed of God in Christ. And Christ is styled The Seed unto whom the Promise was made. 4. Finally, That God's Covenant was established, not only with them that were Abraham's Seed both Naturally and Spiritually, but also with those that were his mere Spiritual Seed, viz. The believing Gentiles. The Scripture foreseeing that God would justify 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, are blessed with faithful Abraham. And Christ hath redeemed us from the curse of the Law, that the blessing of Abraham might come on the Gentiles through Jesus Christ. — And if ye be Christ's, then are ye Abraham's Seed, and heirs according to Promise. Hence God's Promise to Abraham is said to be sure, not only to the faithful Jews, but to the believing Gentiles also. This is Abraham's Seed with whom God stablished his Covenant.

III. How God's Covenant was established with this seed of Abraham, requires in the next place a little Explication. For here some difficulty discovers itself. In that God saith, But my Covenant will I establish with Isaac: and the Apostle saith; The Promise is sure to all the Seed, both Jews and Gentiles. Who, if they be Christ's, then are they Abraham's seed, and heirs according to Promise. And yet elsewhere all this seems to be contradicted, by those words; To Abraham and his seed were the Promises made. He saith not, And to Seeds as of many; but as of one, and to thy seed, which is Christ. Therefore God's Covenant and Promises to Abraham seem not to be established with many Seeds, as with Isaac, and the Jews descending of him; and with the believing Gentiles: but only with one seed, viz. Christ. How shall these things be reconciled?

These Scriptures seemingly opposite, may be clearly reconciled, and the harmonious agreement of them evidenced, by considering How and in what sort God established his Covenant with Abraham's seed. I offer it in these few Particular Positions. viz.

1. God established his Covenant with Abraham's seed as with one, and not as with many. I grant that Abraham's Covenant-seed was in itself manifold, viz. Natural Jews, believing Jews, believing Gentiles, and Christ: as hath been distinguished. Yet with these God established his Covenant, not in the notion of multiplicity, but in the notion of unity: not as they were many Seeds; but as they were all one seed. To Abraham and his Seed were the Promises made. He saith not, And to Seeds, as of many: but as of one, And to thy Seed.

2. This one Seed of Abraham to whom God made his Promises, and with whom he stablished his Covenant, was only CHRIST. He saith not, And to Seeds, as of many; but as of one, And to thy Seed, which is Christ. Here under the word CHRIST, The Apostle comprehends all Abraham's Covenant-seed, to whom thefoederal Promises were made: viz. both believing Jews, believing Gentiles, and the Lord Jesus himself. All these are but One Christ, and God looked upon them all as One Christ, when he established his Covenant with them. This is a Mystery which very few do aright observe. Yet it need not seem strange to us, if we intentively consider, 1. That Christ the last Adam recollects and gathers together in one all things, as the first Adam broke, scattered and dissipated all things. That in, the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are in earth, even in him. Here the Greek word ( 〈 in non-Latin alphabet 〉 ) translated, mightgather-together-in-one; is very Emphaticall. And hath as Beza notes, a double Etymon. One as it alludes to the word 〈 in non-Latin alphabet 〉 , An head, and so it signifies, To-recollect-to-one-head; that is, to Christ the Son of God, Head of the Church. The other, as it hath respect to the word 〈 in non-Latin alphabet 〉 , which denotes A brief collection of many parts into one whole, As when an Orator recapitulates briefly his Arguments: or as an Arithmetician, brings many Sums into one Total. Thus the whole Church of believing Jews and believing Gentiles, are recollected as it were into one Mass, and digested into one Body under and with Christ the Head. Christ and this Church do coalesce and grow together in one. 2. That, this recollection of the Church in Christ, and union thereof to Christ, is so near and intimate, that both Head and body are expressed under this one Word CHRIST. For as the body is one, and hath many members, and all the members of that one body being many, are one body: So also is Christ. Here the word Christ is a collective term, and comprehends both head and body: The head and body are one Christ. Hence; The Church, which is his Body, is called The fullness of him that filleth all in all. And hence, Jew and Greek, bond and free, male and female are said to be all one in Christ. In like manner the word Christ, is a collective term, in that phrase; But as of one, And to thy Seed which is Christ. And it comprehends (as Mr. Perkins hath rightly noted) First and principally Jesus Christ the Mediator and Head of his Church: and then secondly all Jews and Gentiles believing, that are set and grafted into Christ by their faith. 3. That since the fall, none are or can be accepted of God, but as they are in Christ, and one with him; either Intentionally by eternal Election, or Actually by, effectual Vocation. Jesus Christ is