The Mystery and Marrow of the Bible
3. This CHRIST, the seed of Abraham, with whom God established his Covenant and Promises, is Primarily Jesus Christ the Mediator and Head of the Church; Secondarily all Jews and Gentiles incorporated into him, as his mystical body by believing. First God establishes his Covenant and Promises on Christ the last Adam; He is the Foundation and Complement thereof: Fo •… in him all the promises of God are Yea, and they are in him Amen. (Of the blessed transaction betwixt God the Father and Jesus Christ in this respect, hath formerly been treated at large.) Then, in Christ he establisheth his Covenant on them that are Christ's, for his sake, whether they be Jews or Gentiles believing on him. The Jews had the first dispensations of God's Covenant committed to them, before Christ's coming in the flesh: The Gentiles the next Dispensations after Christ: yet so, as Gentilish Proselytes believing, were incorporated into the Jewish Church then; and Jewish Proselytes believing are incorporated into the Gentilish Church now.
4. With this seed of Abraham ( Christ Mystical, Head and body, ) God establisheth his Covenant forever. That is, not only with Jesus Christ the Mediator forever; but with his body, and all his believing Members, and with their believing Seed, and with their Seed's Seed forever, to all Generations: till they break themselves off from Christ and his Covenant by unbelief. Nor can there be one instance given in all the holy Scripture, that God did ever cast off and forsake any of the Seed of the Faithful from Generation to Generation, till first they cast God, Christ, and Covenant off by unbelief. As for me, this is my Covenant with them, saith the LORD, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the LORD, from henceforth and forever.
Thus and in this sort God established his Covenant with Abraham's Seed.
IIII. Why hath God thus extended his Covenant not only to Abraham, but to his seed also? I answer; God established his Covenant with Abraham's Seed, as well as with Abraham himself:
1. From the superabundant riches of his Grace, love, and bounty to Abraham. Abraham was very dear to God, and precious in his sight, and was peculiarly styled, The Friend of God. The Lord honored him with many blessings, and privileges. And so great was his kindness to him, that it was not confined and limited only to Abraham's Person, but overflowed also even to Abraham's posterity. Love is most liberal and bountiful to dear friends; our love and kindness to such reacheth forth also even to their children for their sakes: God's Love is most liberal, it is liberality and bounty itself; and thereupon he admitts not only Abraham, but his Seed into Covenant with him. God's jealousy or Zeal is infinite: There's the Zeal of his wrath, and the Zeal of his love. In the Zeal of his Wrath he punisheth the iniquity of the Fathers upon the children, to the third and fourth generation of them that hate him: But in the Zeal of his love he showeth mercy to thousands of generations of them that love, and obey him.
2. For his own special honor and Glory. In this and every Dispensation of the Covenant of Faith the LORD singularly intended his own Glory. It is an honor to Masters of Families, Nobles and Princes, that they have many Servants, many Subjects: and those not facti, made such; but n •… ti, born such. This was part of Abraham's honor, that he had 318. trained servants born in his own house. And this was part of K. Solomon's▪ visible Glory, that he had not only subjects born in his own kingdom; but also servants born in his own House. And it were a great reproach and indignity to any Prince, to have any persons born in his Kingdom, to which, not himself, but a foreign Prince, yea an enemy, hath legal and visible claim, and can challenge them as his Subjects. In like sort the LORD God for his own Glory did not only take Abraham, but all his Seed in Isaac into Covenant with himself. All that shall be born of them, shall visibly be at least his Covenant-people by their very Birth, and shall have the visible token of his Covenant upon them. So that though God's grand Enemy Satan hath visibly all without the Church as his Subjects and vassals: Yet shall he not lay visible claim to any of the children of those that are the Covenant-people of the Most-high.
3. Because Sundry of the Benefits and Mercies which God Covenanted and promised to Abraham, were not to be performed actually to Abraham's person, but to his Seed: therefore God Covenanted both with Abraham and his Seed. Thus God Covenanted to bring Abraham's Seed out of Egypt after 400. years servitude, and that they should come out with great substance. To make his seed as the dust, and as the stars for multitude. And, To give unto them all the Land of Canaan for their inheritance. All these Benefits were to be performed long after Abraham's Death: therefore God Covenanted them to his Seed, as well as to himself.
4. Because Jesus Christ, in and upon whom God's Covenant and Promises were chiefly bottomed, founded, and established, was to descend of Abraham according to the flesh, as Abraham's Eminent Seed, as his Seed of Seeds, in whom all the Nations of the earth should be blessed. Hereupon God extends his Covenant to Abraham's Seed, therein having principal respect to Christ the blessed Seed, the glory of Abraham's house, the Center of the Covenant, and the Pillar of all the Promises:
V. Corollaries or Inferences hence are divers. Did God establish his Covenant not only with Abraham, but also with his Seed after him in their Generations? Then
I. All Abraham's Seed were joint Parties with Abraham in this Covenant which God established with him. God was the Party Promising, on the one hand: Abraham and all his Seed were the joint-Party Restipulating, on the other hand. These were the Feederate Parties to this Covenant.
But how, and in what particular Notion, were God, Abraham, and his Seed, the Federates or parties to this Covenant? I answer; In this Notion especially, viz.
1. God Covenanted with Abraham as an 〈 in non-Latin alphabet 〉 An Almighty, or All-sufficient God, As an All-sufficient Fountain of Benediction, and Protection, and Remuneration; Promising eminently to bless Abraham and all the Nations of the earth in him; being also his shield and exceeding great Reward, &c. And the LORD told Moses, that he revealed himself in this Notion, and by this Name of God Almighty, or God All-sufficient to Abraham, and to his Seed. I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty: but by my name JEHOVAH was I not known to them. And I have also established my Covenant with them, to give them the land of Canaan, &c. that is, I dealt with Abraham and his Seed by Covenant as an Almighty God, able to do enough for them, and promising Canaan and other benefits, but I dealt not with them as JEHOVAH, giving actual being and Subsistence to my Promises, I performed not my Promises to them. That I reserved for this time, and for this Generation.
2. Abraham received God's Covenant and promises, restipulating with God; 1. Not only as a Type of Christ the true father of the faithful; 2 Nor only as an Example to his Seed, who should walk in the imitable steps of his Faith and Obedience 3. But as an Ordinance for conveyance of the same Covenant to all the Confederates with God therein. That so all who should receive this Covenant from God in Christ afterwards, must also draw and derive it by Faith through Abraham, to whom the promise was made. To this effect God said to him; Behold my Covenant is with thee: and thou shalt be a father of many Nations. Whereupon the Apostle stiles him the father of all the Faithful. (In what sense, shall after be declared in opening the Matter of this Covenant. ) And all the faithful are called and counted the children of Abraham, and the Covenant-seed of Abraham.
3. The Seed of Abraham are also taken with Abraham into Covenant with God, as the Seed of Abraham come under the Notion of CHRIST. 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. Here, this word CHRIST is a Collective word, and signifies both Head and Body with all the members. God's Covenant then was made with Abraham's Seed, as they were one Christ, viz. I. With Abraham's Eminent seed, Jesus Christ the Mediator: The true root, stock, Head, and elder brother of all Abraham's Seed. To and with him was God's Covenant and Promises chiefly and principally made. To Jesus Christ I say, ( 1 ) Not only as Maker and Contriver of the Covenant and Promises together with the Father. All the works of the Trinity without, being individed, and belonging to all the three Persons. ( 2 ) Nor only as the Meritor of God's Covenant and Promises, by satisfying of divine wrath for the breach of the first Covenant, the Covenant of works. ( 3 ) Nor only as Ratifier of God's Covenant & Promises by his own death and blood. ( 4 ) Nor only as having the chief part and principal intererest in the Covenant and Promises, as the Eminent-Seed of Abraham, and head of the Church. ( 5 ) But also as the very Magazine, Common Receptacle, and public Treasurer of all God's Promises for his Church, for the whole Seed of Abraham. For, all the Promises of God in him are yea, and Amen, to the glory of God. So that, as all that went down into Egypt for corn, were to go to Joseph for it, who was the Treasurer of the Corn: So all that want God's Covenant and promises, and the Comforts thereof, must go to Christ, the Lord-Treasurer of all God's Promises. II. With Abraham's invisible spiritual Seed, viz. all true believers, whether Jews or Gentiles. These all are Abraham's Covenant-Seed. And these only in Christ partake the Inward spiritual saving benefits and efficacy of God's Covenant, together with the Outward Administration. For all these are invisibly and spiritually one with Christ by true Faith: and so true coheirs with Christ. III. Lastly, God's Covenant was made also with Abraham's visible and formal Seed, whether Jews or Gentiles, that had a visible Relation to Abraham. As, 1. With all the whole Nation and body of the Jews, descending of Isaac, Jews by birth, and Circumcised in flesh; though many of them were not Jews indeed, and circumcised in Heart. 2. With all Proselytes that visibly joined themselves to Abraham's Seed, professing his faith and Covenant, and receiving Circumcision, though in heart they remained uncircumcised. 3. With all visible Christians, who profess Abraham's Faith, and adhere to the outward administration of God's Covenant; though in heart they remain unbelievers. All these three sorts are taken in by God's Covenant: but yet they share only in the visible and Outward, not in the invisible and inward benefits of the Covenant; Being only outward and visible members of Christ, the Head of the Covenant, by profession of Faith. These now are the Parties to this Covenant.
II. God's Covenant established with Abraham a •… d with his Seed, is the Inheritance of Abraham and of his Seed. God's Covenant was not made with Abraham alone, but with Abraham and his Seed. The Promises and Covenant were to him and to his heirs in Isaac. Therefore whatsoever they held of God by Covenant, they held in Fee, to them and theirs. It was not a Lease-hold, determinable at the end of so many years: nor a Copy-hold, to expire after four or five lives: but a Free-hold, and inheritance of the best Soccage Tenure. Abraham and his Seed in their generations had all entailed upon them, they yielding and paying True▪ Faith and Obedience as A Chief-Rent unto the LORD, the Supreme Landlord and Proprietary of Heaven and Earth. And whatsoever Benefits, Emoluments, or Advantages were Comprized in God's Covenant with Abraham, whether Temporals, Spirituals, or Eternals, both Abraham and his Seed had true right and title to them by Covenant, and might lay claim and challenge to them as their peculiar inheritance respectively; yea and all Abraham's Christian seed among the Gentiles, which now are, or hereafter shall be on Earth till Christ's Second Coming, may proportionably challenge and claim the same Covenant-inheritance.
Oh how bountiful and liberal is the Lord in his Provisions and Dispensations! He not only takes care for Abraham, but also for his Seed in their Generations. He provides for his people, and their posterity, from age to age. How happy in this regard are all God's Covenant-people! They and theirs are provided for, by God's Covenant. Oh blessed is that people whose God is the LORD! Therefore O all ye Christians, and true believers, look into this Covenant of God with Abraham and his Seed, Consider well the rich benefits therein contained, Admire them, and Apply them. They belonged not only to Abraham, Isaac, Jacob, and the Jewish Seed: but to you, and to all believing Gentiles, and to your Seed to this day. For, if ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise. Therefore do you study this Covenant, and claim your right and part therein. It's your Covenant as well as Abraham's: they are your privileges as well as his. For the Covenant was to Abraham's Seed, as well as to Abraham: And you, together with your children, are Abraham's Seed.
For clearing this Sweet Covenant-Inheritance settled upon Abraham and his Seed in their Generations, And for preventing of certain doubts and scruples which may arise in the hearts of Abraham's Christian 〈◊〉 touching this Inheritance; These three Questions had need to 〈◊〉 resolved, viz. 1. What are the Hereditary Benefits and Privileges of this Covenant-Inheritance? 2. Whether Abraham and all his Seed both among Jews and Gentiles had and have equal share in these Benefits and Privileges? 3. To how many Generations of Abraham's Seed, whether among Jews or Gentiles, the benefits and privileges of this Covenant-Inheritance may be extended? By Resolving of these Questions, we may see what God hath done for us in making us Abraham's Seed; and what we gain, as Abraham's Seed, from and by this Covenant of God with Abraham.
Quest. I. What are the Hereditary Benefits and Privileges of this Covenant-Inheritance, settled on Abraham and his Seed?
Answ. These Benefits and Privileges shall be more fully and purposely unfolded in Opening the Matter of this Covenant. At present therefore it shall suffice to give only a brief taste thereof more Generally. And they are these.
1. A Covenant-State and Condition. God accepting Abraham and his Seed in their Generations in an Everlasting Covenant with himself, brought Abraham and his Seed into a Covenant-State, and into a Covenant-Relation to God. This is the first foederal Benefit in Order of Nature, and is as the ground and foundation of the rest: to be brought into a Covenant-State. We can claim nothing by Covenant, till we be first in Covenant-State: and then we may claim all things Covenanted. Abraham was in Covenant-State with God Actually, And Abraham's Seed virtually in him, as soon as God made this Covenant with Abraham, though as then none of his Seed were born, no not Isaac himself, in whom his Seed should be called. And all that become Abraham's seed Actually; they by becoming Abraham's Seed are instantly in Covenant-State, and that Actually also, from Generation to generation. This Covenant-State with God is an Eminent Privilege, which Abraham left to his Seed; and his Seed to their succeeding posterity, whether Jews or Gentiles. For hence it is that God avoucheth them to be his special people, his peculiar people, and a peculiar treasure unto him above all the people of the Earth: and God accounts them Holy; An holy people; An holy Nation; A Kingdom of Priests, &c. The LORD hath avouched thee this day to be his peculiar people,—And to make thee high above all Nations which he hath made, in praise, and in name, and in honor, and that thou mayst be an holy people unto the LORD thy God. Thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the Earth. — Now therefore if ye will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me above all people: for all the Earth is mine. And ye shall be unto me a Kingdom of Priests, and an holy Nation. This is also the language of the New Testament touching 〈◊〉 's Seed, whether of Jews or Gentiles. The Apostle giving 〈◊〉 why the Jews should again be called, saith; If the first fruit be holy, the lump is also holy: and if the root be holy, so are the branches. That is, Abraham and their fathers were holy, by Covenant: and so their children the Jews are with them holy by Covenant; and therefore after their blindness and unbelief, they shall again be taken in. Peter saith to the dispersed Jews, that became Christians; Ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, to show forth the praises of him that hath called you out o •… darkness into his marvelous light: which in time past were not a people, but are now the people of God: which had not obtained Mercy, but now have obtained mercy. And Paul saith to the believing Gentiles; The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean, but now are they holy. In all which places we are not to understand by Holiness, A qualitative holiness of Person: but a Relative holiness of kind, which some call Federal holiness, because by virtue of God's Covenant it is derived and propagated from parents to posterity, from Abraham to all his Seed. This is an high privilege and a discriminating Mercy, viz. A Covenant-State.
2. Covenant-Promises of both Corporal and Spiritual blessings. As soon as any were ( nati aut facti ) born or made Abraham's Seed, they were ipso facto thereupon instantly in Covenant-State: And being in Covenant-State, all the Covenant-Promises with the blessings promised were theirs, as well as Abraham's. The Covenant-Promises to Abraham and his Seed, were chiefly these. viz. Of 1. Multiplying his Seed, and making of him a great Nation 2. Divine Benediction of him. 3. The Magnifying of his Name. 4 Making him a Blessing to posterity. 5. Divine Benediction upon his Blessers. 6. Divine Malediction upon his Cursers. 7. Divine protection of Abraham. 8. Divine Remuneration of him. 9. The giving of all the land of Canaan to his Seed for an everlasting inheritance. 10. The Making Abraham a Father of many Nations. 11. Constituting Abraham and his Seed, heirs of the world. 12. Descent of Kings from Abraham. 13. Victoriousness of Abraham's Seed. Thy Seed shall possess the gates of his enemies. 14. The LORD's being A God to him and his Seed after him. 15. Finally, The Blessing of all the Nations and Families of the Earth in Abhaham and in his Seed. These are the Principal Covenant-Promises made expressly to Abraham and his Seed: under which many others are tacitly and consequentially implied. And to these and every of these, Abraham and his seed may lay claim, by virtue of this Covenant, as to their inheritance.
3. A Covenant-inauguration, whereby Abraham and his Seed were solemnly installed and established in this Covenant- •… tate, and in these Covenant-Promises. viz. By the Sacramental Token, Seal and Covenant of Circumcision. God was not contented only to plant Abraham and his Seed in a Covenant-State, and to crown them with great and precious Covenant-Promises: But he will also have them visibly and solemnly installed thereinto by the Sacrament of Circumcision. By this Circumcision he would Confirm their Faith touching all the Privileges promised on God's▪ part; Engage their Obedience in all the Duties restipulated on their part; Characterize them out as his peculiar Covenant-people, discriminating them from all other people in the world. So great account God made of Abraham and his Seed: That both he and his Seed must be installed and initiated by Circumcision. Yea every male-child of theirs of eight days old must be circumcised. The Infant-babes must have this Covenant-badge: they being in Covenant with their Parents. This honor and favor God put upon Abraham's Seed. And both his Jewish, and Christian Seed, and with them their infants share therein. As Abraham's Jewish Seed and their Infants were to be Circumcised: So Abraham's Christian Seed and their Infants are to be Baptized. For, 1. The New-Covenant under which Abraham's Christian Seed are, is for Substance one and the same with this Covenant under, which Abraham's Jewish Seed were. Therefore as infants of his Jewish Seed were Circumcised: so infants of his Christian Seed should be baptized. 2. The infants of Abraham's Christian Seed are in Covenant with their parents now: as well as the infants of Abraham's Jewish Seed were in Covenant with their parents then. If therefore Jewish infants were to be Sacramentally initiated, because they were within Covenant, Consequently Christian infants are to be Sacramentally installed, because they are within Covenant. And this is Peters Argument for Baptizing of the children of both believing Jews and Gentiles. 3. This Sacramental inauguration of the infants of Abraham's Seed God established and Commanded under the Old Testament, and hath never forbidden it under the New Testament: therefore though the Sacrament be changed, yet the Sacramental inauguration and visible admission of the infants of Abraham's Seed into the body of the Church, is still to be continued. 4. Baptism hath Succeeded in the room and stead of Circumcision, as the Apostle clearly testifies. Ye are complete in him, which is the Head of all principality and power. 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: being buried with him in Baptism, wherein also you are risen with him, &c. Here the Apostle dissuades his Colossians from the Jewish Circumcision; Partly, because they have now a better Circumcision, even Christ's Circumcision made without hands, the Spiritual putting off of the sins of the flesh. The type was now fulfilled and accomplished in Christ, and therefore: was to vanish away. Partly because in Christ they had now obtained a new initiating Sacrament, viz. Baptism, more clearly signifying the same putting off, and mortification of Sin that Circumcision did: and therefore succeeding in its stead. Hence consequently as the infants of Abraham's Jewish Seed were to be Circumcised: so the Infants of Abraham's Christian Seed are to be baptized. 5. The Federal Grace and Privileges of Abraham's Christian Seed under the New Testament are as large and larger then those of Abraham's Jewish Seed under the Old Testament: therefore if the infants of his Jewish Seed were Circumcised then, much more the infants of his Christian Seed should be baptized now. Nor parents, nor their infants, have lost, but gained, by becoming Christians. 6. The infants of Abraham's Christian Seed now, are every way as Capable of Baptism; As the infants of Abraham's Jewish •… eed then, could be capable of Circumcision. Neither of them had Actual Faith, Actual repentance, or actual understanding of Christ, Covenant, Sacrament, or of any divine mystery: both of them were merely passive in this Administration. And as the one sort w •… re only sensible of the sharpness of the Knife: So the other sort were only sensible of the coldness of the water. 7. No Objection can be made against the baptizing of the infants of Abraham's Christian Seed: but the same Objections will militate and may be urged as strongly every way against the Circumcising of the infants of Abraham's Jewish Seed.
But enough of this Subject. For herein I intend not a Polemical disputation, but only a Consolatory argumentation for clearing these Federal Privileges, viz. A Covenant-State, Covenant-Promises, and Covenant-inauguration, as the Comfortable inheritance of Abraham and his Seed, whether Jewish or Christian, by virtue of this Covenant. Thus of the first Question.
Quest. II. Whether Abraham and his Seed both among Jews and Gentiles had and have equal share in all these Covenant-Benefits and Privileges?
Answ. This Question may be resolved 1. More Generally. 2. More Particularly: and both very briefly.
1. More Generally, thus. If we Consider Abraham, and his Seed; whether Primary, Jesus Christ; or Secondary, his Jewish, or Christian Seed; whether really, or apparently such: we may resolve, That Abraham and his Seed being joint-Parties to the Covenant, are joint-sharers in the Covenant and Covenanted Privileges, yet are they not equally and all alike sharers in all and singular those Privileges Covenanted, forasmuch as they are not all alike interested in the Covenant. For Abraham was as a public Ordinance from whom in Christ the Covenant and its benefits were to-be conveyed to his Seed. Christ was the Primary and most Eminent Seed, on whom the Covenant and the privileges thereof were founded and settled for all the other Seed. Jews were concerned in the Covenant, as Abraham's Natural Seed: Christians, as Abraham's Spiritual Seed. The Real Seed of Abraham indeed, whether Jewish or Christian, had not only a visible, but an invisible and saving interest in the Covenant: The apparent and visible Seed of Abraham, that were his Seed by mere outward 〈◊〉 , had and have only a visible interest in the Covenant. And therefore all these do not equally share in all the Covenant-privileges: but differently and respectively according to their several Covenant-interests and foederal capacities.
2. More Particularly, thus.
(1) Some of these Covenant-Privileges tend to, and terminate in, Jesus Christ alone the Head of the Covenant, as only accomplishable •… n him. As, those promises In thee shall all families of the Earth be blessed. All the Nations of the Earth shall be blessed in him. And in thy Seed shall all the Nations of the Earth be blessed. These Promises were directed to Abraham: but only fulfilled in Abraham's Primary Seed, Jesus Christ, as the New Testament abundantly witnesseth.
(2) Some of these Covenant-Privileges seem peculiarly applicable to Abraham. As, The Eminency and greatness of his Name: That he should be a blessing: That he should be a Father of many Nations, &c.
(3) Some of these Privileges belonged more especially to Abraham's Jewish Seed, and not to his Christian Seed. As, The inheritance of Canaan. The Token of Circumcision.
(4) Some of these Privileges belonged both to Abraham, and to Abrahm's Jewish and Christian Seed. As, all the Temporals of Common Concernment; Divine Benediction, Protection, Remuneration, &c. And all the Spirituals, As The LORD's being a God to them; The blessing in Jesus Christ, &c.
(5) Finally, The Outside, the visible advantage only of the Covenant-State, Covenant-Promises, Covenant-inauguration, and other Covenant-Administrations, belong to the mere visible Seed of Abraham, that are his merely by Profession: But the Inside, the Invisible advantages and saving efficacy of all these, as well as the Outside, belong to the true believing and gracious Seed of Abraham, whether Jewish, or Christian, respectively. Thus of the second Question.
Quest. III. Seeing God established his Covenant with Abraham, and his Seed after him, in their Generations: To how many Generations of Abraham's Seed, whether Jewish or Christian, may this Covenant-Inheritance and the Benefits thereof be Scripturally extended?
Answ. This Covenant settled on Abraham and his Seed, is styled, An Everlasting Covenant. I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, for an Everlasting Covenant, to be a God unto thee and to thy Seed after thee. And in reference to Isaac, God said; Thou shalt call his name Isaac: and I will establish my Covenant with him for an Everlasting Covenant, and with his Seed after him. Mary also, being conceived with Christ, said by the Spirit of God, He hath holpen his servant Israel, in remembrance of his Mercy, As he spake to our fathers, To Abraham, and to his Seed forever. This Covenant-inheritance then, is everlasting, and forever.
In Scripture these phrases, forever, and Everlasting, are used variously. 1. Of the time past; denoting things ancient, that have been of old. As The Boundary, or land-mark everlasting. Years Everlasting. Everlasting deserts. Everlasting hills, &c. 2. Of time to come; signifying, ( 1 ) Sometimes that which never shall determine. As, Everlasting torments. Everlasting life, &c. ( 2 ) Sometimes that which shall continue long, but at last determine, either at a man's death, or at the year of Jubilee, or at the coming of Christ, &c. I will praise the LORD forever and ever, viz. till Death. The children of strangers shall be your bondmen forever, that is, till Death. The Hebrew servant,— shall serve thee forever, that is, till the year of Jubiliee. The Covenant of Circumcision, and of the 7 th -day-Sabbath, is styled Everlasting, that is, till the time of the New Testament after Christ. The Earth abideth forever, that is, till the end of the world, when the Earth and the works therein shall be burnt up. These things premised, we may resolve the better, in what sense This Covenant-inheritance is Everlasting, and consequently to how many Generations of Abraham's Seed it may be extended. Thus conceive;
1. The Covenant-inheritance established on Abraham's Seed, is Everlasting in several regards or notions. 1. In regard of the saving Spiritual Benefits of it, it is Everlasting two ways, viz. It is very Ancient. Hath continued hitherto from Abraham's time: yea and for Substance these Covenanted benefits have been from Adam's Creation, within a few hours in all probability. And it shall be perpetual; in as much as these saving benefits shall never determine or end either in this, or in the world to come. 2. In regard of the temporal benefits of it, it is everlasting: that is, long-lasting. The Covenanted inheritance of Canaan was to continue to Abraham's Jewish Seed, till the times of the New Testament; and the Covenanted Heirship of the world, so far as for their good, is to continue to Abraham's Christian Seed, whether Gentiles or Jews that shall again be grafted in, till the end of this world. 3. In regard of the outward form of Administration of it, it is also everlasting, that is, It should be dispensed from Abraham's time, till Christ's coming in the flesh to save the world, by Circumcision, Sacrifices, &c. From Christ's coming in the flesh, till his second coming to judge the world, by New Testament Ordinances, the Word Preached, Baptism, The Lord's Supper, &c.
2. The Covenant-inheritance may be extended to these Generations of Abraham's Seed, as followeth, and that according to Scripture.
(1) To Abraham's Seed Collectively considered, as comprehending his whole Seed real or apparent, both Jewish and Christian, the Covenant-Inheritance both in respect of its outward and visible Dispensation, and of its inward invisible and saving Efficacy, shall be extended till the end of the world. For, Abraham's Seed shall so long continue on earth without utter interruption. His Jewish Seed till Christ. His Christian Seed among the Gentiles, till the Jews calling to Christianity: Thence his Christian Seed both of Gentiles and Jews till the worlds end. So that of one, or the other, or of both, Abraham's Seed will continue, and the Covenant-Inheritance consequently to his Seed, while this world shall continue.
(2) To Abraham's Seed distributively considered as Jewish, The Covenant-Inheritance both Temporal, as of Canaan, &c. and Spiritual, was extended to all generations till Christ's coming in the flesh without interruption. viz. For forty two generations, according to Christ's legal and Kingly line, as Matthew computes it: but for fifty four generations inclusively, according to Christ's Natural Line, as Luke recites it. The Covenant-Inheritance being principally settled on Christ, Abraham's Eminent Seed, Heir of all things; and Christ with his saving Benefits being the chief of all the Covenanted blessings: Abraham's natural Seed must needs be continued in Covenant till Jesus Christ was revealed in the flesh.
(3) To Abraham's Seed distributively considered as Christian, both real and apparent, whether Gentili •… h or Jewish, The Covenant-Inheritance both Spiritual▪ and Temporal, so far as good for them, shall be extended from the Conversion of the Gentiles, and calling of the Jews, respectively to the end of the world. For, till the end of the world Abraham's Christian Seed of Gentiles or Jews, or both, shall continue: and consequently the Inheritance of the Covenant.
(4) To Abraham's Seed more singularly considerd, ( 1 ) As only apparent, Or ( 2 ) As Real; The Covenant-inheritance is differently to be extended in respect of their Generations. 1. To his Seed only apparent by Profession of Abraham's Faith: The Covenant Inheritance shall be extended in respect of the Outward Dispensation in this world only, for so many Generations as continue in the visible profession of true Faith, and owning of God's Covenant. Hereby they shall in this world not only enjoy many Temporal Benefits Covenanted, but also partake of all the visible Ordinances and Privileges Spiritual. But they shall have no part of the Covenanted-inheritance for the world to come. 2. To his Seed Real by Truth of Faith. The Covenant-Inheritance both in Temporalls and Spiritualls shall be extended for so many generations as successively follow one another in the Truth of Faith, in this world, and in Eternalls, to them all in the world to come. And though saving grace be not derived by Natural Propagation, but by supernatural regeneration: yet usually God is pleased to honor truly gracious and godly parents with a godly Seed, with a gracious posterity, for many generations together; As both Scriptures and Experience do abundantly testify. The Elect Lady, had of her children walking in the Truth. There's two generations pious. And Paul said to Timothy, I call to remembrance the unfeigned. Faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. There's three generations pious and truly believing Christ said to the unbelieving Jews; Ye shall see Abraham and Isaac and Jacob in the Kingdom of God. And Joseph (besides others of his godly brethren the Patriarchs,) feared God. There's four generations truly pious. But why do I instance in such small numbers? It is piously believed (nor can there any cogent reason from Scripture be alleged to the contrary) that all the Generations in the direct Natural line of Christ, not only from David till Christ, nor only from Abraham till Christ, but even from Adam till Christ, which were about 74. generations, were truly godly, bebelieved in Christ, and were saved by him. And surely the posterity descending of pious parents in Covenant with God, are in God's only ordinary way of true Grace, and eternal Salvation: being by their Foederall state Partakers both of God's public Ordinances, and foederal Administrations; and also of their Parents godly nurture, example and education. O how happy a privilege it is to descend of such Parents! And what hopeful thoughts should we have of such Parents children, that first or last they shall be partakers of the saving Efficacy and Grace of the Covenant!
Thus, God's Covenant established with Abraham and his Seed, is the Inheritance of Abraham and his Seed.
III. Seeing God's Covenant was not only established with Abraham, but with his Seed; They that can make it appear to themselves that they are Abraham's Seed, may conclude, that God's Covenant with Abraham, with all the benefits thereof of common concernment, are theirs as well as Abraham's. As, That God is their God, as well as Abraham's God▪ That they are blessed in Christ, as well as Abraham; That they are heirs of the world, as well as Abraham, &c. And all Abraham's true Christian Seed may challenge this Privilege, as well as any of Abraham's Jewish Seed. This greatly concerns us Gentiles. Let us search and try whether we be Abraham's Seed indeed, his Spiritual Seed: And if so, God's Covenant with Abraham is with us; The God of Abraham is our God; The Savior of Abraham is our Savior; The Blessing of Abraham is our Blessing; the Inheritance of Abraham is our Inheritance; all's ours.
But how may we know that we are Abraham's Spiritual Seed, that we are Abraham's children?
Answ. We may discern ourselves to be Abraham's children; 1. By our being Christ's. 2. By our walking in the steps of Abraham's Faith: 3. By doing the works of Abraham.
1. By our being Christ's. So the Apostle argues; And if ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise. Christ is the Eminent Seed of Abraham above all other▪ and all become Abraham's Seed, by becoming one with Christ Spiritually. Are we Christ's? Are we one with him? It is not enough that we are Christ's nominally, having the names of Christians; that we are Christ's formally, having only a form or profession of Christianity; or that we are with Agrippa, almost Christians, Almost Christ's: for all this may be, and yet we remain altogether carnal, Christless, Covenantless; As to the saving interest in the Covenant. But we must be indeed and in Truth, really, sincerely; and altogether Christ's, if we •… e Abraham's true Spiritual Seed, and heirs by Promise of Eternal Salvation.
Now hereby we may discover whether we be Christ's or no. 1▪ Have we Christ's Spirit dwelling in us? 2. Are we new Creatures? 3. Are we one with Christ? 4. Have we crucified the flesh with the affections and lusts? 5. Do we walk after the Spirit, not after the flesh? These things will evidence, whether we be Christ's. But these shall be more particularly explained in the IIII. Book, in opening the New-Covenant.
2. By our walking in the steps of Abraham's Faith: we may discover ourselves to be Abraham's Seed. Abraham was the Father of all them that believe, whether Jews or Gentiles, who walk in the steps of that Faith of Abraham. Consequently all the Believers are the Covenant Seed, and children of Abraham. Abraham believe 〈◊〉 God, and 〈◊〉 was counted to him unto righteousness. Know ye therefore, that they (which are of Faith, the same are the children of Abraham. Hereby therefore examine thyself. Hast thou Abraham's Faith? Dost thou as a child walk in the steps of Father Abraham's Faith? Dost thou imitate Abraham in Believing?
1. Abraham believed God, that his eminent Seed Christ, (in whom his Spiritual Seed should be innumerable like the stars, and in whom all the Nations and families of the earth should be blessed ) should be raised up according to the flesh, from his own dead body, and Sarah's dead womb. Christ in descending from Abraham, was typically raised from the Dead. Dost thou in like sort, imitating Abraham's Faith, Believe on him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification. As Abraham by that Act, so thou by this Act of Faith shalt be justified.
2. Abraham's Faith was bottomed on God's Promise. This was the Objectum quo; The immediate Object of his Faith, whereby he was induced to believe God, concerning Christ: not any human, but a Divine Record, God's own Word of Promise. There •… re the Apostle saith, He believed that he might become the Father of many Nations: according to that which was spoken, so shall thy Seed be. Is thy Faith thus bottomed upon God's word of Promise, touching Christ, and not upon human testimonies, or other insufficient foundations, that can breed only Conjecture or Opinion, but not true Faith? Is thy Faith in God and Christ, according to that which is spoken by God in his written Word?
3. Abraham believed God's Promise of Christ, against hope, in hope. Against hope of Nature, in hope of God's Promise. Against hope, which course of Nature could afford: In hope, which God's Power and Faithful Promise did breed in him. God promised not only to make him a Father of many children, but also a Father of many Nations: that is, A Father of all the Nations of believing Gentiles, who in Jesus Christ should become his Seed, as well as of the Nation of the Jews. But the course of Nature contradicted all this. For his body was now dead, and unfit for Natural generation: and besides Sarah's barrenness, it ceased to be with her after the manner of woman. How could Abraham, according to natural probability, be Father of Isaac, and in him of one Nation of the Jews: or Father of Jesus Christ: and in him of the many Nations of believing Gentiles? Here were divers natural causes of despair, none of hope; Yet God's Promise, Truth and Power raised up his hope above Nature; and therefore he fully believed it. Canst thou thus against hope believe God's Promise, of pardoning thy sins, though many, heinous, fearfully aggravated, often reiterated: in hope of God's infinite grace, mercy and faithfulness in his Promises; and of the infinite acceptableness of Christ's death, & transcendency of his merit? Canst thou against hope believe that God will subdue all thine iniquities, and cast them into the depths of the Sea: That God will conquer all thy spiritual enemies, and tread even Satan himself under thy feet shortly: That God will supply thee with all necessary Graces and consolations: That he will never suffer thee to want any good thing: and that he will turn all things for good unto thee: and all this in hope of his immense goodness, faithfulness and Omnipotency? In thus doing thou notably treadest in the exemplary steps of Abraham's Faith.
4. Abraham considered not at all, but wholly slighted, neglected, overlooked all natural impediments, obstructions and lets to the performance of God's Promises. He considered not his own body now dead, when he was about 100. years old, neither yet the deadness of Sarah's womb. He looked upon God's Power; not upon his own, or Sarah's weakness. He wholly eyed and minded Faiths encouragements, not at all its discouragements. Dost thou thus act in believing, when thou hast God's Promise for any mercy Spiritual or corporal, though never so strange or unlikely to be performed? Canst thou eye God and his Promises, not considering any lets or impediments to the contrary? we are apt to pore upon difficulties, improbabilities and hindrances to the Promises performance: and this is one of the first steps to unbelief, incident not only to the carnal, but also to God's own people. When God by Elisha promised in the extremity of Samaria's siege & famine, extraordinary plenty on the morrow; A Lord on whose hand the king leaned, said, If the LORD would make windows in heaven, might this thing be? Yea God's dear Servants are prone to this failing: As Sarah, when Isaac was promised, considered her own and Abraham's age and infirmity, and doubted; So also Moses, when God promised flesh for Israel for a whole month together; And Zechariah, when God promised him John, who was styled the Baptist. These all, considering the Natural impediments to the performance of the Promise, doubted of the Promise. But so far as we distrustfully consider such impediments, we tread awry from the steps of Abraham's Faith: and therein we approve ourselves not to be his children, though in other regards we may.
5. Abraham doubted not, staggered not at the Promise through unbelief: He disputed not, questioned not the fidelity of the Promise. Do not thou doubt or stagger at God's Promises through unbelief, that thou mayest be like Abraham. For though Faith and Doubting may meet in the same subject, in the same person, yet doubting is not of the Nature of Faith, but contrary and destructive to it.
6. Abraham being strengthened in Faith gave glory to God glory. But he was strong (Gr. properly, he was strengthened ) in faith or giving glory to God. He was strengthened in Faith by Divine grace, power, and by the Promises, which are as Props, yea as Cordials to a fainting Faith. And he gave glory to God: that is, he by believing, confessed and acknowledged the glory of God's free grace, Truth and Power in making and performing his Promises. We give singular glory to God, when we believe him upon his word. Are we thus strengthened in Faith! Do we thus give glory to God?
7. Finally, Abraham was fully persuaded of the sufficiency of God's Power for performance of his Promises against all improbabilities. And being fully persuaded, that what he had promised, he was able also to perform The Truth of God's Promises, and his power of performing, are the two eminent Pillars of Faith. We seldom stagger through unbelief at the Promises, but when we suspect or call in Question one of these. What made Sarah, Moses, Zechariah, stagger at God's Promises: but their Questioning of God's power? Abraham contrariwise divers times stablished his Faith, by retaining a clear apprehension of the sufficiency of God's power for performance. Are we clear in our thoughts of God's Power? Are we fully persuaded of God's complete ability to perform all his Promises? Then we tread in the steps of Abraham's Faith. Or rather do we not say; How can these things be? Can God give bread, can he furnish a Table in the wilderness? &c. Do we not limit his power, by our weakness, by natural difficulties, improbabilities? &c. Thus did not Abraham.
3. By our doing the works of Abraham, we may discover whether we be the children of Abraham. Christ tells the wicked Jews, who sought to kill him, that though they descended of Abraham after the flesh, yet they were not Abraham's true Seed, but degenerate. 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. That is, They were Abraham's seed by natural Propagation, not by Spiritual Imitation. But do we the works of Abraham, imitate we him therein; So shall we approve ourselves to be Abraham's children.
But what were those works of Abraham; wherein all his true Spiritual children are to imitate him? I answer, By the works of Abraham, we are especially to understand the fruits or effects of Abraham's Faith; his Pious, Just, and Consciencious works. viz.
1. His ready Obedience to God's call, contrary to all exceptions or objections that flesh and blood, Carnal friends or Relations, might possibly suggest to the contrary. God calling him wrought faith in him: and Faith wrought this obedience in him, to God's call. So that he not only forsook his Country, kindred and Fathers house: but also his Idolatry, and ungodly state. Do we thus hearken to God's call; forsaking our carnal condition, our sinful course of life, following God, not consulting with flesh and blood? Or remain we not in our sinful Chaldea still, unconverted, unwrought-upon, by God's many calls? Or if we have hearkened to God's call, is it not merely in outward Profession, not at all in inward Alteration and renovation of our spirits?
2. His submission to, and compliance with God's Ordinances, notwithstanding all exceptions and reasonings he might have had against them. Thus when God ordained and appointed both him and all his males, yea though but eight days old, to be Circumcised; he punctually submitted to the Ordinance of Circumcision. And yet he might have made many objections against it, as Calvin well observes; Why must I be circumcised who have hitherto endeavored to walk uprightly before the Lord? Why in mine old age, and not before? Shall I not hereby make myself a laughing stock to all the world? How shall my. Family endure, hoc molestum & pudendum vulnus, this painful and shameful wound; and not rise up against me, and deride me? How shall my children of eight days old bear this pain, which may be with some hazard of life, &c. Thus he might have reasoned: but did not. He silences all cavils and disputes; he delays not the duty, But he Circumcised himself and his Family, the self-same day. Do we manifest like subjection to God's Ordinances, without disputes and reasonings against them? Do we duly sanctify his Sabbaths, Hear his word, Receive his Sacraments, Pray in Public and Private, Obey them that are over us in the Lord, &c. as God hath ordained? Then we are right Abrahamites. But how many in these days, who count themselves children of Abraham, oppose and withstand, debase and cry down the Ordinances of God? Some cry down the Morality and Sanctification of the Sabbath; Some the Preaching of the Word publicly only by Ministers in office; Some deny Baptism to the Covenant-Infants of Believers; Some sleight the Lord's Supper as of no use or advantage to the Saints; Some decry the public and private Singing of Psalms; Some deny Christ's Church-Offers, and the honor due unto them; Some degrade and fling away the Scriptures and their Divine Authority; In a word, Some, to make compendious work, deny and reject all the Ordinances of Christ under the N. Testament, seeking for they know not what further, and higher Revelations. Heaven and Earth may stand amazed at this exrremity of spiritual madness! Thus did not Abraham. These carnal and wretched practices against God's Ordinances, will never prove their Authors to be children of Abraham.
3. His rejoicing to see Christ's day by Faith. Christ said to the Jews; Your▪ Father Abraham rejoiced to see my day, and he saw it, and was glad. He saw Christ's day, Christ's Incarnation for the blessing of all Nations, in the Promises of the blessed Seed, and in the birth of Isaac typically by Faith. By this Spiritual Prospective, Abraham saw Christ afar off. Seeing him he rejoiced and was glad: he was double joyful: His heart was singularly affected because Isaac was Abraham's Laughter; but Christ was Abraham's Joy. We by the New Testament See Christ's Day, not as future, but as past already. Are we affected with joy and gladness thereat, like Abraham? Do our hearts and affections leap within us for joy, in reading the History of Christ crucified: in hearing the Mystery of Christ crucified opened and made bare unto us? Are our hearts warm, do they burn within us (as once the hearts of the two Disciples) when we converse with Christ, when we hear of Christ, when we meditate and think of the Lord Jesus? It was a savoury Speech of an Indian of two years profession, being wished by one to think much of the satisfaction of Christ: who replied; I thank him kindly for his good Counsel, It doth my heart good to hear any man speak of Christ.
4. His true and real brotherly-Love. He loved not only in word and in tongue: but in deed and in Truth. Lot, that righteous person, Abraham's Nephew and Brother; His Nephew by Natural, his Brother by Spiritual alliance: He was taken prisoner in the Battle of the four Kings against five. Abraham hearing of his brothers Captivity, armed his 318 trained servants, and with the hazard of his life, pursued the Conquerors, and rescued Lot. Thus he discovered the integrity of his brotherly-lo •… e, in adventuring his life for his brother. Do we with like integrity and reality love the brethren, the righteous, the children of God? Can we (if need require) hazard ourselves for them? This John urgeth from Christ's example; Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. In what cases we should do this for the brethren; And also how we may discover the Truth of our brotherly-love: I have elsewhere explained.
5. His religious care, nurture and Government of his family. Abraham was not only a good man: but also a good Master of a family. He not only took care to serve God during his time: but that his children and household after him should do it. God thus testified of him; I know him, that he will command his children and household after him, and they shall keep the way of the LORD, to do justice and judgment. Here God gives a Reason why he would acquaint Abraham with his intended judgment against wicked odom and her Sister Cities; because Abraham would rightly improve this proceeding of God's justice, for the good of his children and household after him; charging them to take heed of such Sins, so plagued; and to walkin the way of God with all righteousness. This the main intent of the words more generally. In particular here note; 1. The Act of Abraham's pious family-Government. He will command. Not only in •… reat, request, or allure by fair words and good example: but Command. He would command, as a Husband, as a Father, as a Master, all under him, with all Authority. 2. The Object of Abraham's Family-government; His children and household after: him▪ Even all within his family. He would improve his Commands to them, that when he should sleep with his fathers, yet they might have true piety and religion still surviving in them. This duty God afterwards imposed on Masters of Families under Old and New Testament. 3. The Subject-Matter of Abraham's Family-charge: laid down, (1) More Generally; That they should keep the way of the LORD, that is, The way of God's true Religion: His way of Faith and Obedience, Love, Fear, &c. which he hath prescribed for his people to walk in. This in Scripturesense is the way of the LORD. (2) More particularly; To do justice and judgment. This is one of the ways of the Lord; to walk righteously towards man in all acts of equity, giving to everyone his due. Doing justice, seems to imply just and upright dealing and well-doing towards all, without injury, fraud, or wrong to any. Doing judgment, more peculiarly (thinks Calvin ) respects the poor, weak, miserable, and oppressed: when care is taken to assist, protect, succor and stand by them, in all just causes.
Do we herein as children imitate father Abraham in like religious care, nurture and government of our Families? Do we train up our children and household in the way of the LORD, in the way of Christ: commanding them after us to keep that way? Are we careful to transmit true Religion to our posterity as their inheritance: that Christ may live in them, when we are dead? Thus did Jacob, Job, Joshua, David, The Centurion, with may other pious Householders. Its the Character of Heathen-Families, that they call not on the Lord's name, they are strangers to this Family-Religion. But alas, How many among us herein degenerate from Abraham, never charging their children and household after them to keep the way of the LORD: never or seldom training them up in Reading and understanding the Scriptures, Catechising, Conference, Prayer, and other religious exercises. They are called Christians: but live as Pagans. Not God and Christ; but the Devil and Sin dwell and rule in such Families. The very Indians in America lately converted to Christ, shall rise up in judgment against this generation and condemn them.
6. Finally, His Eminent and admirable act of Obedience to God, in Sacrificing of Isaac in a sort for a burnt-offering. This was a stupendous undertaking indeed. What Faith: What love of God: What fear of the Lord: What Self-denial did shine forth in this obedient act! Behold, Abraham must kill, cut in pieces, and offer for a Burnt-offering, his own son, his only son Isaac; whom he long expected, whom he dearly loved; The son of his old age; The son of the Promise, In whom his Covenant-Seed should be called. How many reasonings and objections against this, might have risen up in Abraham's Heart? Must I kill and Sacrifice mine Isaac? How shall a fathers hand be imbrued in such a child's blood? What will Sarah say; how will she weep, wring her hands, and refuse to be comforted, when she shall know it? What will all the Enemies of God say, when they shall hear of this Fact? This is Abraham: This is his Religion; he hath murdered his own child. What will become of God's Covenant and Promises? Shall I not, in killing, and Sacrificing Isaac, cut the throat of all the Promises? &c. But no such thoughts could obstruct Abraham's Obedience. He lets not Sarah know anything, lest she should hinder him; He gets up early; He goes three days journey to the place appointed; He builds an Altar, orders the wood, binds Isaac, lays him on the Altar, stretched forth his hand and took the knife to slay his son; And he had actually slain him, had not God's voice from Heaven intercepted him. Oh Mirrour of Faith, Love, Fear, Obedience and Self-denial, towards God! when Sarah desired him but to cast out the bondwoman and her son, it was very grievous in his sight: but when God Commands him to kill and Sacrifice his Isaac, Abraham never gainsaid or whimpered at it, but went about it readily. This fact of Abraham, (as Augustine notes) God commanding it, was obedience: if God had not commanded it, what had it been else but madness? And as the same Augustine elsewhere hath it; This was a new kind of Precept to man, To give a Law of wickedness: and to count him religious, if he will act that which was impious. Abraham, if he commits parricide, he is just: if not, he is indevote.—Behold, betwixt the piety of a Father, and the devotion of God, To kill a son was wickedness, but not to obey God greater wickedness. Perfect righteousness is put in a strait.—What is this? He commands child-killing, who forbids man-killing. He is commanded to sacrifice his son, the solace of his fathers old age, and the only pledge of posterity, who was so much sweeter, by how much he was later: and so much the dearer, as he was his only son. Yet Abraham had nothing too dearfor God. He could offer up Isaac; he could do anything at his command.
Can we proportionably at God's Command, offer up our Isaac; part with, and deny Father, Mother, Brethren, Sisters, Wife, Children, Lands, Livings, and whatsoever else is near and deer unto us, yea our own liberties and lives (if called thereunto) for Christ's •… ache and the Gospel? This will evidence us the obedient children of Obedient Abraham. Thus of this third Corollary.
IV. Was God's Covenant established not only with Abraham, but also with his Seed in their Generations, as hath been explained? Then, What a strong Obligation and Engagement of Duty doth hereupon rest upon all Abraham's Covenant-Seed whether Jewish or Christian, both in respect of themselves, and of their Posterity?
1. In respect of themselves, To walk as those that are in Covenant with God, as well as blessed Abraham. To walk worthy of God, and of his Covenant in all well-pleasing. More particularly; 1. To be enlarged in thankfulness to God for the Covenant-Inherirance and benefits, viz. Covenant-State, Covenant-Promises, and Covenant-Inauguration, conferred upon them. Especially when Thousands and Millions in the world remain utter strangers to God's Covenant. 2. To love the Lord with endeared Federal affections, who hath of mere Grace and infinite▪ Love accepted them in Federal Relation. 3. To perform faithfully all Federal Restipulations of Faith, Obedience, &c. to the Lord. 4. To devote and give up themselves entirely to God, in all they are, have, can do, or endure: seeing they are much more his then their own by this Federal transaction.
2. In respect of their Posterity and children after them, 1. To educate and bring them up, not to themselves, not to the world, not to sin and the Devil; but unto God, whose they are by Covenant, and to whose family, Church and Kingdom they peculiarly appertain. They are but as Nursing fathers, nursing mothers, Tutors and Guardians, to whom God hath committed those his Covenant-children of trust, to bring them up in the Nurture and Admonition of the Lord. Therefore they should, like Abraham, Command their children after them to keep the way of the Lord. 2. To instruct them especially in this saving mystery of God's Covenant in Jesus Christ. That they may know, both their Covenant-Privileges assured to them; and their Covenant-duties to be performed by them, and by their Seed after them in their Generations.
V. Finally, What singular Comfort may this afford to all Abraham's Seed, that the Covenant was established not only with Abraham, but his Seed in their Generations! For; Hereby God hath richly provided not only for them, but for their children after them, from generation to generation. They may fail and die, leaving their children behind them. But however, they shall leave their children, at least visibly well provided for. God ever lives: His Covenant never fails. Upon this God they may cast them: under the wing of his care and Covenant they may shroud and shelter themselves and theirs. If themselves be Abraham's true Seed, though they cannot leave their children, Honors, Mannours, Lordships, Lands, Livings, Gold and Silver, &c. yet may they leave them exceeding great and precious promises, A rich and faithful Covenant, and an Al-sufficient God in Covenant, for their inheritance. And this is the best inheritance. Such shall not be beggars, if we may rely upon all David's experience: I have been young, and now am old: yet have I not seen the Righteous forsaken, nor his Seed begging bread. How sweet may this be to all such parents, as are the true children of Abraham, when they are on their Death beds, and their children lamenting about them! Thus they may say everyone of them to their posterity; I am dying; I must now leave this world, and you my dear children in the world, you shall shortly have me to be no longer a father: but I leave you to a better Father. The God of Abraham, hath mad •… me the Seed of Abraham, and accepted me in Covenant: and with me you all are accepted in the same Covenant. He can provide for you ten thousand times better then I can: His Covenant and the benefits thereof are your inheritance. Keep this Covenant inviolably by faith and obedience, do not discovenant yourselves by unbelief or Apostasy: and you shall never want. God's Covenant makes you heirs of the world: will not that content you? Heirs of Heaven▪ doth not that refresh you? What then shall I add further? God's Covenant assures you, That Jesus Christ is yours; That the Lord is your God; and therefore that all things are yours: may not this ravish you? Farewell sweet children; This God, this Christ, this Covenant, bring you all to meet me in Heaven with Abraham, Isaac, and Jacob: Then, we shall meet together, and never part; we shall dwell together, and never be dispersed; we shall live together, and never dy▪ we shall see God and Jesus Christ together face to face, being ravished with that vision, and swallowed up with that fruition forever and ever.
Thus of the second Aphorism, That God established his Covenant not only with Abraham, but also with his Seed after him in their Generations.
APHORISM III.
THe Substance, or Matter of God's Covenant with Abraham and his Seed, consisted of many Eminent Mercies promised on God's part to Abraham and his Seed; and of divers notable Duties required of them, and restipulated on their part to God.
Having viewed the Author of this Covenant, and the Federate Parties thereto, in the two former Aphorisms, In this we shall consider the Matter of this Covenant of God with Abraham and his Seed. The Matter of this Covenant is, 1. Eminent Mercies Promised on God's part. 2. Notable duties required and restipulated on the part of Abraham and his Seed. In these two, the Substance, Marrow, and sweetness of God's Covenant with Abraham is chiefly comprised. I shall unfold them at large in two distinct Sections.
SECTION I.
I. THE COVENANT-MERCIES PROMISED ON GOD's PART, to Abraham and his Seed, are many and those very Eminent. God promised them not all at once, but at seven several times and Occasions. And they are chiefly contained in these seven several Paragraphs of Scripture.
(1) The LORD had said to Abraham, Get thee out of thy Country, &c And I will make of thee a Great Nation; And I will bless thee; And make thy name great; and thou shalt be a blessing. And I will bless them that bless thee; And curse him that curseth thee; And in thee shall families of the Earth be blessed.
(2) And the LORD appeared unto Abram, and said; un to thy Seed will I give this land.
(3) And the LORD said unto Abram, after that Lot was separated from him; Lift up now thine eyes, and look from the place where thou art, Northward, and Southward, and Eastward, and Westward. For all the land which thou •… eest, to thee will I give it, and to thy Seed forever. And I will make thy Seed as the dust of the Earth: So that if a man can number the dust of the Earth, then shall thy Seed also be numbered. Arise, walk thorough the land, in the length of it, and in the breadth of it: for I will give it unto thee.
(4) After these things, the Word of the LORD came unto Abram in a vision, saying; Fear not Abram, I am thy shield, and thine exceeding great reward.—And behold, the Word of the LORD came unto him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now towards Heaven, and tell the Stars, if thou be able to number them: And he said unto him; So shall thy Seed be.—And he said unto Abram, Know of a surety, That thy Seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them 400 years: and also that Nation whom they shall serve, will I judge: and afterwards shall they come out with great Substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth Generation they shall come hither again.—In that same day the LORD made a Covenant with Abram, saying, Unto thy Seed have I given this land, from the river of Egypt, to the great river, the river Euphrates: the Kenites, &c.
(5) And when Abram was ninety years old and nine, The LORD appeared to Abram, and said unto him; I am the Almighty God, walk before me, and be thou perfect. And I will make my Covenant between me and thee; and will multiply thee exceedingly. And Abram fell on his face: And God talked with him, saying; As for me, behold, my Covenant is with thee, And thou shalt be a father of many Nations: Neither shall thy name anymore be called Abram, but thy name shall be Abraham; for a father of many Nations have I made thee. And I will make thee exceeding fruitful; And I will make Nations of thee; And Kings shall come out of thee. And I will establish my Covenant between me, and thee, and thy Seed after thee in their Generations, for an Everlasting Covenant: 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 p •… ssession; And I will be their God.—And God said to Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her, and she shall be a mother of Nations; Kings of people▪ shall be of her.—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.—But my Covenant will I stablish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.
(6) And he said; I will certainly return unto thee according to the time of life; and lo, Sarah thy wife shall have a son. And a little after this Promise is again repeated.— And the LORD said, shall I hide from Abraham that thing which I do; Seeing that Abraham shall surely become a great and mighty Nation, and all the Nations of the Earth shall be blessed in him?
(7) And the Angel of the LORD called unto Abraham out of Heaven the second time, And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee; And in Multiplying I will multiply thy Seed as the Stars of the 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, because thou hast obeyed my voice.
These are the Covenant-Mercies Promised on God's part to Abraham and his Seed. And in this Order God published these Promises to Abraham, according as they are laid down in these seven Contexts, or Paragraphs of Scripture. Heres great Variety, and Eminency of Mercies indeed. Let's pause a while, and ponder upon them. Let's sit down a little upon the sweet Rose-beds of these Promises: and oh how fragrant and refreshing will they be to our Spiritual Senses! Come hither all ye the Seed of Abraham, view well these Mercies on every side; and let your Souls delight themselves therewith as with Marrow and fatness.
Now forasmuch as in these Scriptures the same Mercies for Substance are divers times repeated, and several ways expressed; and seeing they are not merely Temporal, nor purely Spiritual; but most of them of a mixed nature, under Temporals representing Spirituals: Therefore I shall not handle them in the Order wherein they are revealed, but for brevity and clearness sake reduce them to these distinct Heads following, viz. God by Covenant Promised to Abraham, 1. Divine Benediction. 2. An exceeding numerous Seed. 3. A mighty Name. 4. His Seeds victoriousness over their enemies. 5. The Inheritance of Canaan to him and to his Seed. 6. The closing up of his days in a good old age, in peace. 7. To be his Shield. 8. To be his exceeding great Reward. 9. To be a God to him, and to his Seed after him, by an Everlasting Covenant.
Or, we may thus marshal these Promised Mercies.
God Promised to Abraham,
- 1. What he will do for Abraham and his Seed. He will
-
- 1. Bless them.
- 2. Multiply him and his Seed exceedingly.
- 3. Make his name Great.
- 4. Make his Seed victorious.
- 5. Give them Canaan for an everlasting possession.
- 6. Close up Abraham's days in a good old age in peace.
- 2. What he will be to Abraham, and his Seed. He will be
-
- 1. His Shield.
- 2. His exceeding Great Reward.
- 3. A God to him, and to his Seed after him, by an everlasting Covenant.
All the Covenant-Mercies promised by God to Abraham, may be referred to these particulars, How bounteous was God, in Making such Promises to Abraham! How blessed was Abraham in receiving such Promises from God! All the Nations of the Earth, both Jews and Gentiles, shall fare the better for these Promises to Abraham, till the end of this world.
First, Of those Covenant-Mercies which God will bestow upon Abraham and his Seed, viz.
I. Divine Benediction, or, God's Blessing of Abraham. This Mercy is the second as it is related in the text: but I rank it first, because in Order of Nature it is before all the rest, yea the cause and foundation of all the rest. God's Blessing promised to Abraham is an Eminent and glorious Mercy: A well-head and fountain of Mercies. And it is laid down in four several Branches, or Degrees, viz. 1. That, God will bless Abraham, and Sarah his wife. 2. That, Abraham shall be a blessing. 3. That, God will bless his Blessers, and curse his Cursers. 4. That, in Abraham and his Seed all the families and Nations of the Earth shall be blessed.
1. God promised To bless Abraham, and Sarah his wife. The LORD hath said to Abram, I will bless thee. Again, The Lord sware he would bless him; By myself have I sworn, ( saith the LORD, ) for because thou hast done this thing, and hast not withhold thy son, thine only son: That in blessing I will bless thee, that is, I will certainly, undoubtedly bless thee▪ I will abundantly, plenteously bless thee; I will heap blessings upon thee. Yea, And God said to Abraham, As for Sarai thy wife,—I will bless her, and give thee a son of her; yea I will bless her, and she shall be a Mother of Nations. Thus God's Covenant with Abraham, brought God's Blessing upon Abraham: and upon Sarai that was one flesh with Abraham. And those whom God blesseth, shall be blessed indeed forever. For clearing God's blessing of Abraham, two Questions are to be resolved▪ 1. What the Word [Bless] doth signify? 2. Wherein God Blessed Abraham?
Quest. 1. What the word [Bless] doth Signifie? Answ. The Hebrew word 〈 in non-Latin alphabet 〉 Barak signifies, To bless, salute, offer a gift, Praise, Bow the Knee for honor sake: or, as Mercerus in Pagnin notes, Pleasantly to bend the knee or speech: as it were, To speak to one with bending the knee; as is used in Prayer, Salutations, Gratulations, Valedictions. The Greek word 〈 in non-Latin alphabet 〉 Eulogein, answering to this Hebrew word, signifies properly, To speak well of any person or thing. To Bless, in Scripture Phrase, is used chiefly in four several senses. It signifies, I. To Praise, Commend, celebrate, give thanks, &c. with some confession or acknowledgement of excellency in, or Beneficence from that which we so bless. Thus we bless God and his Name: when we extol him, praise him, confess unto him his Excellencies or kindnesses. II. To wish well to any; or to pray for the welfare and good of any. Thus 1. Parents bless their children, and families: wishing and praying for all good to them. As, Noah blessed Shem and Japheth: Isaac blessed Jacob. Jacob blessed his sons the twelve Patriarchs, and also the sons of Joseph. 2. Pastors and Ministers thus bless the flock of God and his people, wishing and praying for all good to them. As Melchizedek blessed Abraham. Aaron and the Priests blessed the people by virtue and obligation of their office. 3. People in this sort bless, with their Prayers and well-wishes their friends and Benefactors. As Jacob blessed Pharaoh, who had been kind to his son Joseph, &c. Rebecka's kindred blessed her. 4. Thus in a word we are to bless our enemies that curse us and persecute us: we are to pray for them, &c. so shall we by imitation, be the children of our heavenly Father. III. To sanctify, consecrate, or set apart to holy use. Thus God blessed the seventh Day; that is, sanctified it. Thus Christ blessed the Bread and Cup in the Lord's Supper. IIII. Finally, To bless signifies To bestow gifts or blessings, To do good to any, &c. Thus Jesus Christ is said to bless the Jews, by turning them away from their iniquities. And the Gentiles are said to be blessed, by receiving the Promise of the Spirit through Faith. In this sense God is said often to bless the Creatures, to bless his people; when of his bounty or free favor and Mercy, he bestows any blessings, benefits, or any manner of good things upon them. And thus here God blessed Abraham and Sarah by bestowing variety of Benefits and good things upon them. Dei benedicere, (saith one) est benefacere. God's blessing of us, is his well-doing to us. Men may wish and pray for all good to us, but are not able effectually to confer that good upon us: but actually and effectually God doth all good to us; This is God's way of blessing.
Quest. 2. Wherein did God bless Abraham? Answ. Wherein did not God bless Abraham? What necessary Benefits and favors did God withhold from Abraham? For, I. God blessed Abraham with a confluence of Temporal Benefits and mercies heaped upon him. As, 1. Great riches, Abram was very rich in cattle, in silver and in gold. Hereupon Abraham's servant expressed it very well; The LORD hath blessed my Master greatly, and he is become great: and he hath given him flocks and herds, and silver and gold, and Menservants, and Maidservants, and Camels and Asses. 2. Singular dignity and Honor. Abraham was a great man. The children of Heth, among whom he sojourned, acknowledged this, saying, Hear us, my Lord; Thou art d Mighty Prince amongst us. Hebr. Thou art a Prince of God amongst us. That is, An exceeding great and renowned Prince. And God promised him, To make his Name great. 3. Prosperous success in his affairs. That expedition of his for the rescuing of his Nephew Lot, is a pregnant instance. For, Abraham with 318. of his trained servants, pursued four Kings and their Armies, after they had subdued five Kings, and plundered Sodom and Gomorrah of all their goods and victuals, and among them had taken Lot and his goods. And Abraham scattered them, rescued Lot and other Prisoners, and recovered all his goods, and the goods of Sodom and Gomorrah. 4. A numerous posterity. God, not only giving him Ishmael by Hagar the bondwoman, who begat twelve Princes, and became a great Nation; not only giving him other children by Ket •… rah after Sarah's death: but also giving him Isaac by Sarah, when they were both past age of fruitfulness according to the course of Nature; in which Isaac, Abraham's Seed was called, of whom the Jewish Nation descended, and Christ according to the flesh came, and with whom God's Covenant was established. Herein God blessed Sarah as well as Abraham; For, Through Faith Sarah herself received strength to conceive Seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. 5. All necessary outward Benefits. For, The LORD blessed Abraham in all th •… ngs. II. God blessed Abraham with all Spiritual blessings in heavenly things in Christ, having eminently furnished him, 1. With Eminent Faith. 2. With Justification by Faith; God imputing his Believing to him for righteousness. And he believed in the LORD, (that is, Abraham believed in the LORD, promising him a Seed numerous like the stars, wherein God had principal respect unto Christ, in whom both Jews & Gentiles became Abraham's true Seed) and he, ( viz. the LORD) imputed that to him unto righteousness. This Justification by Faith is one of the great Mysteries intended to be revealed in this Foederall Dispensation, most necessary to Salvation. Of this I shall hereafter speak at large in Aphorism V. of this Chapter, touching the end and Scope of this Covenant-Expressure. 3. With admirable Hope. 4. With Singular Obedience to God, and to his Commands. 5. With wonderful Self-denial. 6. With a Spirit of Supplication. 7. With a religious disposition of Soul, for the pious Governing of his family in the way of the Lord. 8. And in a word, With a Blessed Covenant, assuring him, That Christ should be his blessed Seed, and the LORD would be his God. And consequently that in and with them, all things should be his. Thus the Lord God▪blessed Abraham and Sarah, efficaciously and abundantly: by accumulating upon them all Mercies Temporal and Spiritual.
Hence, 1. See how punctual and plentiful the Lord is in performance of his Covenant and Promise. He promised to bless Abraham: and he blessed him really, he blessed him abundantly; He will not, he cannot suffer his faithfulness to fail. With what confidence may we clasp and cling unto his Promises, if we be the heirs of Promise! 2. Behold here what a vast difference there is betwixt God's blessing and man's blessing. Man blesseth by well-wishing; God blesseth by well-doing to us. Man blesseth by praying for blessings wanted: God blesseth by performing blessings promised, and prayed for. Man blesseth ineffectually: God blesseth efficaciously. 3. God's Blessing is a rich Inheritance. It brings all things into his people's bosoms: both Temporals and Spirituals. It every way enriched Abraham: and will every way enrich all Abraham's faithful posterity. And what they have as the fruits of God's blessing, is double sweet. In this respect, A little that the righteous hath, is better than the much Mammon of many wicked. What they have is not only with God's leave, but with his love. The same things for substance wicked men may have, but with God's Curse. God may give them in his anger, and take them away in his wrath.
This the first branch of God's Benediction promised.
2. God Promised, That Abraham should be a blessing. Saying, And thou shalt be a Blessing. This is diversely interpreted by Expositors. 1. Some take it exegetically to be an Amplification of the former Branch, I will bless thee: And thou shalt be a blessing. That is, Thou shalt be eminently blessed: The abstract being put for the concrete, for the greater Emphasis and Augmentation of the Promise. As, a very honest man, is styled Honesty itself: A very learned man, is called Learning itself: So here Abraham should be such a singularly blessed man, that he▪ should be even a Blessing itself. But this interpretation seems somewhat too much to diminish the force and intent of the Phrase. Thou shalt be a blessing, is more then thou shalt have a blessing. 2. Some understand it Actively, That God's blessing should not limit, terminate and confine itself only to Abraham's person, but it should be from Abraham extended to all his Seed, whether among Jews or Gentiles, through Christ that was then in Abraham's loins. Abraham as Progenitor of Jesus Christ the blessed Seed, should be a special means of blessing all that should be blessed. But this Exposition, though in itself it be pio •… s, and have a Truth in it, yet seems not so suitable here: because the fourth Branch of this Divine blessing promised to Abraham, peculiarly sets forth the diffusion of blessing and blessedness from Abraham and his Seed to all families and Nations: as after will appear. This also Calvin hath well noted. 3. Some Expound it Abstractly and exemplarily; That Abraham should be so singularly and eminently blessed, even to all men's Admiration, That they shall take Abraham's person for a Pattern or example of blessing themselves or others; wishing that they may be blessed with Abraham, that Abraham's blessing may come upon them and theirs; that they may be blessed with Abraham's Blessing, as the eminent desirable blessing: To this effect Calvin and Pareus, yea and the Jews themselves expound it, as Pareus notes. And thus Isaac blessed Jacob going to Padan-Aram; God Almighty bless thee, and give thee the blessing of Abraham, to thee, and to thy Seed after thee. 4. Finally, some had rather understand this Phrase Concretely, but so as herein the efficacy and constancy of God's blessing upon Abraham is shown. I will bless thee, And thou shalt be a Blessing: As if he should say; I will bless thee, and thou shalt be blessed, in thee shall the •… lessing be established, and perpetuated, never to be revoked, repealed or taken away. Thus that form of Phrase is used in Jacob's blessing, I have blessed him (said Isaac ) and he shall be blessed. That is, his blessing cannot be retracted or recalled: Isaac would not repent, or alter his mind, about this blessing of Jacob, though Esau sought it carefully with tears. And in this sense it is not only a Ratification, but a notable Amplification of Abraham's blessing. These two last interpretations are preferred before the two former. The judicious Reader may take his choice. In my judgment the fourth seems most apposite and genuine. Chrysostom also inclines this way, saying, Heres a great weight of the Promise. I will make thee saith he, a great Nation, and I will bless thee, and I will make thy name great. I will not only make thee a great Nation, and extol thy name: but I will bless thee: and thou shalt be blessed. Beloved, think it not to be a Tautology, and the same thing to be spoke twice, when it is said; I will bless thee, and thou shalt be blessed. For, saith he; I will vouchsafe thee such a blessing, as shall be extended to all ages. For thou shalt be blessed, so that everyone shall count it matter of great honor to have familiarity with thee. So he.
Hence: 1. How blessed was Abraham! Not only Divinely blessed, but double-blessed, firmly and fixedly blessed. Happy they, that as children of Abraham shall share with him in his blessing.
2. How peremptory and immovable is God in his blessing! With him is no alteration, or shadow of turning. Whom or what he blesseth, shall be blessed for evermore. This the second Branch of God's blessing promised.
3. God promised to Abraham, To bless his blessers, and to curse his cursers. As great Princes sometimes make leagues Defensive, and Offensive, Coven •… nting to have the same friends and foes: So here God strikes alike league and Covenant with Abraham; God and Abraham will have the same friends and foes. O wonderful familiarity, benevolence and condescension of God towards Abraham! Children (as Chrysostom well notes) scarce show such respect to their Parents, as to have the same friends and foes with them: but here God stoops so far to Abraham as to bless his blessers, and curse his •… ursers. Here▪ are in these words two things observable in reference to Abraham; the one Imply'd, the other Expressed. 1. It's implied, That as Abraham should have friends in the world, so he should have foes: As some would bless him, so some would curse him. Yet (as Pareus notes hence) he should have more friends then foes: More to bless him then to curse him. Inasmuch as it is said plurally, I will bless thy blessers,: but singularly, and curse thy curser. Abraham himself could not have all men to bless him, speak well of him, love him: nor should Abraham have all men to curse him, speak ill of him, revile him, hate him. He should have his share and lot in both. Blessers to encourage him, Cursers to exercise him. Friends for his Comfort: Foes for his Caution. 2. It's expressed and promised, That God will bless his blessers, and curse his curser: God will side with Abraham, will take his part still. By blessing his Blessers, he will encourage many to love, bless, and befriend Abraham: and By Cursing his Curser, he will deter many from hating, cursing and opposing Abraham. Men perhaps might curse Abraham, and yet their curse not hurt Abraham: but God will curse them, his curse shall hit and hurt them. See this fulfilled; Pharaoh takes Sarai, Abram's wife from him; but God plagued Pharaoh and his house with great plagues, because of Sarai Abram's wife. Abimelech also King of Gerar, in like sort took Sarah Abraham's wife, but had not come near her. Yet God said to Abimelech in a dream, Thou art a dead man for the woman which thou hast taken, for she is married to an husband. Besides,— The LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife. Thus the Lord sided with Abraham, and became a foe to his foes.
Nor is this Promise to be restrained only to Abraham's Person; but to be extended also to Abraham's Seed and Posterity, whether Jewish or Christian. We may hence (thinks Calvin ) collect a common Doctrine; That God will bless his people's friends; curse and take vengeance of their foes. Abraham's Seed as well as Abraham, shall have not only friends, but foes also in the world. But God will be a friend to their friends, a foe to their foes. Here consider 1. That this is so. 2. Why this is so. 3. What inferences may hence result.
That this is so, is clear by the experience of Abraham's Seed in all ages. For. 1. Abraham's Natural Seed the Jews have found God thus taking their parts; as a friend to their friends, as a foe to their foes; holy Scriptures abound with Instances. How did God bless 〈◊〉 for entertaining Jacob! Potiphar, for his kind using and 〈◊〉 of Joseph! The Egyptian Midwives, for saving the 〈◊〉 •… enchildren alive, though King Pharaoh had commanded them to kill them▪ &c. Contrariwise, How did God curse and plague 〈◊〉 and the Egyptians with many sore▪ judgments, at last killing all their First-born, and overwhelming Pharaoh and his whole host in the Red-Sea, for their oppression and cruelty to Israel, killing of their Male children, and refusing to let Israel go? How did God fight ag •… inst Amalek, Sihon King of the Amorites, Og the King of Bashan, Midian, and against all the Kings and Kingdoms of Canaan, for fighting against Israel? How did the Lord set himself as an enemy against the Assyrians, Babylonians, and Edomites, for their enmity and cruelty against God's people of Israel and Judah? Though their enemies were as four horns, pushing and scattering Judah, Israel and Jerusalem: yet God had his four Carpenters to break these horns and fray them away. 2. Abraham's Christian Seed, whether of Jews or Gentiles after Christ, have the Lord also with them, blessing their blessers, cursing their cursers: a friend to their friends, an enemy to their enemies. Christ takes all kindnesses to his Disciples and righteous members, as done unto himself; and promises to reward them as if they had been done to his own person. And contrariwise, God will avenge his own Elect of their Adversaries speedily: and It is a righteous thing with God to recompense tribulation to them that trouble his people. When Saul was persecuting the Primitive Church, Christ takes it as done unto himself: and calls to him from heaven, saying, Saul, Saul, why persecutest thou me? I am Jesus whom thou persecutest. All neglects of Christ's Members, Christ counts neglects of himself, and will accordingly reward them at the great day. Especially he will set himself against the bloody Romish Babylon, for her bloodiness against his Saints and Martyrs. She hath b •… en drunk with the blood of the Saints, andwith the blood of the Martyrs of Jesus, And in her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth. Therefore her sentence from Christ is; Reward her even as she rewarded you, and double unto her double according to her works; in the cup which she hath filled, fill to her double.
Why this is so; viz. Why the Lord will be a Friend to his people's friends, and a foe to their foes, may be thus cleared. This comes to pass, 1. From the Truth and faithfulness of God's Covenant and Promises to this Effect▪ God hath here covenanted this to Abraham. And elsewhere he hath made many like Promises to Abraham's Seed, even to all God's people: whether Jewish or Christian. This is promised to Jacob, in Isaac's prophetical blessing. Balaam being hired to curse Israel after they came out of Egypt, contrary to his desire thus prophesied of their blessing; Blessed he that blesseth thee, and cursed he that curseth thee: Thus the Promise runs in reference to Judah and erusalem; Behold I will make Jerusalem a Cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a barden •… ome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it, &c. And this shall be the plague wherewith the LORD will •… mite▪ all the people that have fought against Jerusalem: Their flesh shall consume away while they stand upon their feet, and their eyes shall 〈◊〉 away in their holes, and their tongue shall consume away in their mouth. Scripture abounds with promises of like Nature. Now God that promiseth, is an eternal and unchangeable Truth, and cannot lie. 2. From the justice and righteousness of God. God's people side with God against all: Are friends to his lovers, and foes to his haters: as David: and others. Yea for God's sake, they suffer many indignities and persecutions from the wicked world. Consequently it is just with God, in a way of retaliation and remuneration according to his promise, ( promittendo, se fecit debitorem, ) to side with his people. It is a righteous thing with God to recompense tribulation to them that trouble you. 3. From the near Relation whereinto they are brought with God and Jesus Christ. The Lord is their God, and they are his people. He is their Father; and they are his sons and daughters, his first-born. He is their husband; and they are espoused to him. Jesus Christ is their Head; and they his mystical body and members. As therefore the Father sympathizeth with his children, the Husband with his wife, the head with the members: So God and Jesus Christ as it were sympathize with the Saints, in reference to friends or enemies. Friends or foes to them, are friends or foes to God and Christ. Hence the LORD told Pharaoh by Moses, Israel is my son, my first-born. And I say unto thee, Let my son go, that he may serve me: but if thou refuse to let him go; behold, I will slay thy son, thy first-born. Hence Christ the Head in Heaven being persecuted in his members on Earth by Saul, calls to him; Saul, Saul, why persecutest thou me?—I am Jesus whom thou perfecutest. Hence, at last day Christ will reward the friends and foes of his brethren, his members, as if they were his own friends or Enemies: even from the nearness of their Relation to him. 4. From the dearness of affection which the God of love bears unto them. He peculiarly loves, tenders, pities and esteems his people above all the people of the world. No father can so pity his children, no mother can have such Compassion upon her tender sucking babe: as the Lord hath over his people. They are his peculiar treasure: his jewels: as the apple of his eye. Hence it is that the Lord is very jealous over his people, sensible of their wrongs, makes their Quarrels his own, their Enemies his Enemies, &c. saying, He that toucheth you, toucheth the apple of mine eye. And that is a most tender part, impatient of the least injury. Elsewhere;— I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life.
Inferences hence. Will the Lord be a friend to his people's friends, and a foe to their foes? Will he bless their blessers, and curse their Cursers? Then, I. Surely God is Good to Israel, to all that are upright in Heart. He smiles upon their friends, he frowns upon their foes. He blesseth their blessers, he curseth their cursers. He loves their lovers, he hateth their haters. He takes their part, he pleads their cause, He imbarks himself in their Quarrels, He maintains League with them both Defensive and Offensive. Hereby he increaseth their friends, and diminisheth their Enemies: whilst he suffers none that do them wrong, to scape unpunished; nor suffers any that show them kindness, to go unrewarded. Now if he be such a friend to his people's friends: what a friend is he to his people themselves? II. How dangeronsly do they act, that by word or deed set themselves against God's people! Many there are that hate, revile, curse, persecute, and do all manner of evil against them, for God's sake, for Christ's sake: As Ishmael, Cain, Esaù, &c. But let such tremble; They in so doing fight not against them only, but against God also, who is on their side. Nay they set themselves chiefly against God and Jesus Christ: if against them, because they are God's. They kick against the pricks. They dash themselves as potsherds against a rock, that will grind them to powder. They revile and curse the godly: but God curses them. They curse causelessly, and their curse comes not, yea God turns it (as once Balaam's ) into a blessing: but God curseth them justly, and they shall be cursed. What madness is this! they are foes to God's people; and so engage the dreadful and Almighty God to be a foe to them. There's no escaping of his wisdom, no withstanding of his power, no enduring of his wrath. III. How prudently do they provide for their own welfare, that become friends to God's people! Hereby they become best friends to themselves, whilst they engage God to be their friend. Not the least good word, not the least kindness, though but a Cup of cold water, towards God's people, because his people, shall lose his reward. Oh what Promises are made to them that Consider God's poor afflicted weaklings, such as David sometimes was. Be wise therefore, O ye great ones of the world. Do not curse, but bless; do not hate, but love; do not harm, but help the Lord's dear ones, because his. Then the Lord will count all as done to himself, and will much more remunerate your kindnesses into your own bosoms. IV. What sing •… lar Comfort and encouragement is this to all the Lord's people, against all that hate, curse, oppose, or any way persecute them! The Lord is on their side, why should they fear what flesh can do unto them? He will hate their haters, curse their cursers, persecute their persecutors. Are they many? As the Prophet said, There are 〈◊〉 with us then with them▪ Are they crafty? The Lord can infatuate all their Counsels. Are they raging and terrible? The Lord is the terror of the world: Heaven and Earth tremble at his presence. Are they mighty? The Lord on high is mightier then the noise of many 〈◊〉 yea then the mighty waves of the Sea. Who art thou that thou shouldst be afraid of a man that shall die, and of the son of ma •… that shall be▪ made as grass, and forgettest the Lord thy maker, thy shield, thy tower of defense, thy deliverer, thy glory, and thine eternal excellency? This the third branch of God's blessing promised.
4. Finally, God Covenanted with Abraham, and promised, That in him and in his Seed all the Nations and Families of the Earth should be blessed. This is the fourth branch of the Divine Benediction assured to Abraham: the Glory and Excellency of all the rest. It surpasseth them chiefly two ways, viz. 1. In the Extent thereof. The three former seem to be more peculiarly directed and limited to Abraham's person: but this is extended to all the Nations and Families of the Earth. 2. In the Foundation of it. Those three are promised to Abraham, but no foundation, or Mean of Conveyance, is at all mentioned, whereby Abraham should come to enjoy them: But this branch of the blessing is founded and bottomed upon Abraham and his Seed; that is, upon Jesus Christ Abraham's Eminent Seed; He the glorious Mean, through and by whom this blessing shall be effectually conveyed to all the Nations and Kindreds of the Earth. For though it be sometimes said of Abraham; And in thee shall all families of the earth be blessed. And again; All the Nations of the Earth shall be blessed in him. Yet in other places it is said; And in thy▪ Seed shall all the Nations of the Earth be blessed: And thus both to Abraham, Isaac, and Jacob. And this to let us See that Abraham's Seed should make all Nations & Families of the Earth blessed, and not Abraham's person otherwise then in and for his Seed Jesus Christ then in his loins, and in fullness of time to descend of him according to the flesh. And thus the New Testament plainly expounds it of his Seed, and that Seed Jesus Christ. And this is that Gospel, which, the Holy Ghost tells us, was preached to Abraham. So then,
All the Nations and Families of the Earth shall be blessed in Abraham and in his Seed. For clearing of this, Consider; 1. What this Blessing, or Blessedness is, which is here promised. 2. In or through whom this blessing is to be performed. 3. How all the Nations and families of the Earth shall share in this Blessing.
(1) What this blessing, or Blessedness is, which is here Promised. For understanding this, Remember what was formerly spoken touching the Sense and several Acceptations of the word Bless: and note that here Blessing is to be taken in the fourth▪ and last sense; God's blessing of any, is God's well-doing to them. Here then this Blessing or Blessedness in the General denotes All that good, all those Benefits, Mercies, Favors, &c. which God in Christ will bestow upon the Nations and Families of the Earth. More Particularly this Blessing or Blessedness comprehends All Spirituals, and All Temporals. I. All Spirituals; concerning Grace, or Glory. God the Father of our Lord Jesus Christ hath blessed us (saith Paul ) with all Spiritual Blessings in heavenly places, (or, heavenly things ) in Christ. And Peter saith; According as his divine power hath given unto us all things that pertain to life and godliness: that is, to godliness here, and eternal life hereafter. Now the Scripture notably informs us what these Heavenly, Spiritual Blessings are which the Nations and Families of the Earth obtain in •… braham's Seed Jesus Christ, viz. 1. Redemption from the Curse of the Law due for man's sin, by Christ's becoming a curse for us. Christ hath redeemed us from the curse of the Law, being made a Curse for us; for it is written, Cursed is every on that hangeth on a Tree: That the blessing of Abraham might come one the Gentiles through Jesus Christ. And again; When the fullness of time was come, God sent forth his Son made of a woman, made under the Law, to redeem them that were under the Law. The first Adam by Sinning involved all under the Curse: The last Adam by suffering and becoming a Curse for sin, hath redeemed us from the Curse, and made us blessed. 2. The Participation of the Spirit of God long ago promised in Christ. 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. This place is obscure. And Interpreters by their divers senses darken it. To me this seems to be the Apostles Meaning, as to our present purpose, Christ's Redemption of us from the Curse, is here described, Partly By the manner of it, viz. Christ being made a Curse for us. Partly by the effects, or fruits of it: More General, That the blessing of Abraham might come on the Gentiles through Jesus Christ; More Particular, That we might receive the Promise of the Spirit through Faith. The Promise of the Spirit being an Eminent branch of the Blessing of Abraham. By Spirit, I understand not only the extraordinary miraculous gifts of the Spirit, which many in the Primitive times received: but also and especially the ordinary and filial fruits of the Spirit, as Grace, Adoption; &c. By the Promise of the Spirit I understand not Spiritual Promises, as Pareus expounds it: But rather, by a kind of Hebraism, I understand with Beza, The Promised Spirit, which is elsewhere styled Metonymically, The promise of the Father; that is, the father's singular Promised blessing, the Spirit. And, The Promise of the Holy Ghost, which Christ, being by the right hand of God exalted, had received of the Father. This Spirit was frequently promised under the Old Testament: but most fully accomplished under the New. Under the Old Testament the same spirit was bestowed upon God's elect, but not so plenteously and clearly, as under the New. 3. Conversion from Sin and Satan, unto God. The same in Substance with Effectual Calling, Regeneration, Renovation, and Sanctification. This a special branch of Abraham's blessing in Christ. Hence Peter said to the men of Israel; 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. Where its clear, That the blessing promised in Abraham's Seed, had its accomplishment in Christ: And that the Actual efficacy of this blessing consisted in Conversion of Jews first, and Gentiles afterwards from their iniquities. 4. Adoption into the family of God. In Christ Abraham's Seed, we become God's children. Christ redeemed us from Bondage and slavery, to liberty and Sonship. When the fullness of time was come, God sent forth his Son made of a woman, made under the Law, To redeem them that were under the Law, that we might receive the Adoption of Sons. John highly admires this privilege, and God's love therein; Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. Nor can it be enough admired: Seeing with this Adoption, we receive Christ's filial Spirit of Supplication, crying Abba Father; and witnessing with our Spirits that we are the sons of God. And Seeing with this Sonship we have heirship and Coheirship with Christ. 5. Justification through Faith. This is an high degree of Abraham's blessedness promised to the Nations. 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. Hence it is evident, That the Gentiles justification by faith, is part of the blessedness promised the Nations in Abraham and in his Seed. They that have their sins pardoned, and their persons accepted as righteous, are Blessed indeed. David speaks emphatically; Oh the blessednesses of him whose transgression is forgiven, whose sin is covered! Oh the blessednesses of the man unto whom the LORD imputeth not iniquity. The Hebrew word 〈 in non-Latin alphabet 〉 Ashre, implies thus much. 6. Federal Relation to, and Communion with God. Abraham had the LORD to be his God in Covenant, and Communion with him thereupon: In like sort all Abraham's Seed of what Nations or families soever throughout the earth, shall have the same Relation to God, and Communion with him. And both Abraham and all his Seed throughout the world, are blessed in having this Covenant-Relation to God, and Communion with God. For, Happy is that people whose God is the LORD. 7. Finally, Glorification in the Highest Heavens for evermore. Abraham is glorified in Heaven already: And his Seed out of all nations from the East, and from the West, and from the North, and from the South shall sit down with Abraham in the Kingdom of God; shall be received into Abraham's bosom. And then shall the Happiness of Abraham, and of all his seed, whether of Jews or Gentiles, be fully completed, in the immediate vision and fruition of God face to face for evermore. And this their Glorification is a degree of Happiness flowing from all the Former. And thus, this blessedness comprehendeth all Spirituals. II. All Temporals; which are annexed as Appurtenances and Additionals unto Spirituals. Take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be clothed? (for after all these things do the Gentiles seek) For your heavenly Father knoweth that ye have need of all these things: But Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you; shall be added as surplusage, overplus and vantage into the main bargain or Agreement betwixt God and us. Jesus Christ is the best of all blessings, and the fountain of all mercies: When God gives him, he will stick at nothing, They that want not Christ, shall never want any Heavenly or Earthly blessing, so far as God sees it good for them. 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? To this effect the Apostle testifieth, that Godliness is profitable to all things, having Promise of the life that now is, and of that which is to come. All temporal mercies are reached out to God's Covenant-people in the hand of a Mediator, and swim to them in the blood of Jesus Christ. This is the Blessing, or Blessedness here Promised.
(2) In, or through whom this blessing is to be performed, may be thus in brief resolved. Some texts say, In Abraham: but others, In Abraham's Seed: that is, Both in Abraham and His Seed, shall this Blessing be performed. In Abraham for his Seeds sake, then in his loins: But in Abraham's Seed, Jesus Christ, for his own sake, and through the influence of his own merit and grace. And therefore it is very observable, That this Promise, In thee shall all the families of the Earth be blessed, is afterwards explained by other words, In thy Seed shall all the Nations of the Earth be blessed; and is in the New Testament thus alleged and expounded, And in thy Seed shall all the kindreds of the Earth be blessed; And elsewhere, In thee shall all Nations be blessed. From which passage it is clear, That by [ Abraham ] we are chiefly to understand Abraham's Seed, Jesus Christ: And by [ all the families of the Earth ] we are to understand, all the Nations of the Earth. They all shall be blessed in Christ: that is, through Christ, or for Christ. Or, in Christ; that is, All Nations being implanted into Christ Abraham's Seed by Faith, shall in him by Faith partake the blessing. They must first have unio •… to Christ by Faith, and then Communion with him in the blessing: They must first by faith become his Seed, and then be blessed as his Seed, as the Apostle intimates. So then the blessing of Abraham comes on the Gentiles through Jesus Christ, Meritoriously and Efficaciously; and through Faith in him, instrumentally.
(3) How all the Nations and Families of the Earth may be understood to share in this Blessing of Abraham through Christ by Faith, needs explication. For, if all Nations and Families be blessed in Christ: then it may seem, they are all redeemed▪ by him, and shall all be actually saved by him. But this is contrary to many Scriptures. This may be cleared 1. Negatively, and 2. Affirmatively.
Negatively, thus. 1. By [ all the families and Nations of the Earth, ] we are not to understand all Families and Nations before Christ's Incarnation. For till then, the Gospel was not preached to any Nation besides that one Nation of the Jews. All others Nations till then were passed by, neglected and suffered to perish in their ignorance and unbelief: except some few Proselytes of the Gentiles that came and joined themselves in Religion to Abraham's people the Jews. 2. By [ all families and nations of the earth ] We cannot understand that they all even after Christ's Incarnation should jointly at one and the same time receive the blessing of Abraham in Christ. For, the Gentiles have been called and converted by degrees successivley, and in several times and ages. Some of those that were converted, and became thereby blessed, in the Apostolical times, are now swallowed up with Judaism, Turcism or Paganism. And who knows but that yet there remain some Nations and Families to be called, as Indians, &c. which perhaps were never converted? 3. Nor can we [ by all families of the earth ] understand in a restrained sense all Housholds even of those Nations that are called to the outward embracing and profession of the Faith: Much less all and singular individual persons in those families. For both Scripture and all Experience is repugnant thereunto. There being many Housholds within Christian nations, wherein no one person for many ages together hath given any good testimony of Faith or Godliness. And the most religious Families having some in them irreligious, unbelieving, in their natural cursedness, without all supernatural blessedness. As of old, there was a Cain in Adams family; A Cham in Noah's family; an Ishmael in Abraham's; an Esau in Isaac's; an Absalom, Adonijah, &c. in David's; a Judas in Christ's family: Even so it is with the best Christian Families to this day.
Affirmatively, thus, 1. By [ all the families of the earth ] understand All the Nations of the earth. For, thus this is expounded, both in Old, and New Testament. And this need not seem strange, by Families to understand Nations: because by particular persons and families of old, Nations were planted and replenished; as is clear in the sons of Noah and their families, by whom the lands and nations were divided and denominated. And of the sons of Japheth it is said, By these were the Isles of the Gentiles divided in their lands; everyone after his tongue, after their families, in their Nations. And of all the families of Noah's three sons, it is said, These are the families of the sons of Noah, after their generations, in their Nations, And by these were the Nations divided in the earth after the flood. No wonder therefore that in the next Chapter save one in the History of Genesis, God promised blessedness to the Nations of the earth, under the Notion of Families, Families being little Nations: and Nations being great Families. 2. All these Nations of the Earth come to share in Abraham's Blessing in these last ages of the world from Christ's Incarnation till the judgment day, by Faith in Jesus Christ the blessed Seed, revealed to them through the preaching of the Gospel. For, after Christ, the Gospel is to be preached to all Nations, before the end come. And the fullness of the Gentiles must come in, before the Jews be called to Christ, and then all Israel shall be saved. As therefore any of the Gentilish Nations receive the Gospel, and therein Christ by Faith: So in and with Christ they receive the blessing of Abraham in all Temporals and Spirituals. 3. Though divers whole Nations do visibly receive and profess Christ tendered in the Gospel, and in that regard become Abraham's Seed visibly: Yet very few of them do really and truly receive Christ by saving Faith; many being called, but few chosen. And therefore how few of those Christian Nations do really partake the full blessing of Abraham to Salvation; though visibly they do enjoy not only many temporal, but divers Spiritual Privileges among Abraham; true children! Notwithstanding such Nations are said to be blessed with Abraham, because many in them are the true Seed of Abraham. The better, though the lesser part, denominates: As a glass of liquor, wherein is le •… s wine than water, is called a glass of Wine. These things duly considered, The blessedness of all Nations of the Earth in Abraham's Seed Jesus Christ, doth not at all countenance that opinion of their universal Redemption, or universal Salvation.
(4) Inferences hence. Did God Promise, That all the Nations of the Earth should thus be blessed in Abraham, that is, In his Seed Jesus Christ? Then, I. How great honor and dignity was hereby cast upon Abraham? All the Nations of the earth should be beholding to him, should fare the better for him, should be blessed in him and in his Seed. That Christ should come of Abraham naturally, was great honor: That in Christ his eminent Seed all Nations should be blessed supernaturally, was double Honor. This honor God promised to Abraham of mere grace; and yet he made this an honorificall and grat •… itous remuneration of his Faith and obedience. Who ever lost by his Faith and obedience? II. Promises of Spirituals and Eternals were made to the Fathers under the Old Testament, as well as of Temporals. Here God promiseth not only to bless Abraham, but all Nations in him, and that through his Seed Christ. Is Christ a temporal blessing? Is the blessing of the Gentiles through Christ a mere Temporal blessing? Temporals are included in the blessing, but Spirituals and Eternals are the head and chief glory of the blessing, as hath been formerly explained. They then that appropriate all the Spiritual Promises only to the New Testament, and think that God promised to the Fathers of old neither the Eternal inheritance, nor the donation of the Spirit, &c. but only some earthly mercies pertaining to this present life; do greatly err. The Faith of Abraham and the Patriarchs of old looked beyond this world, and all the glory of it, to Spiritual and eternal enjoyments. And this promise of Blessing made to Abraham was as it were the foundation of all the Promises which are accomplished under the New Testament, (as Rivet well observes) For, therefore Christ hath redeemed us from the curse, &c. That the blessing of Abraham might come on the Gentiles through Jesus Christ. The same Spirituals for Substance were promised under the Old Testament, that are under the New; though not with the same fullness and clearness. III. The Gospel was anciently preached even unto Abraham. The Gospel is the Doctrine of God's saving lapsed Sinners by Jesus Christ. This is not a novel, but an Ancient, an everlasting Gospel. 430. years elder then the Law at Mount Sinai. 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. Those persons then that reject the Old Testament, do most ignorantly and profanely reject the Gospel of God. For the Old Testament is full of Gospel: Reveals the first Gospel that ever was preached to sinners: and after the Fall, is all Gospel, if rightly understood. IIII. The riches of God's grace and loving kindness to lost man are wonderful. When all mankind were lost in Adam, it had been glorious mercy and grace, if the Lord had saved but one Nation, yea, but one Family, of all those lost creatures: but that he extended his Blessing and Salvation to all the Nations of the earth in Jesus Christ, here's Mercy upon Mercy, here's Grace upon Grace. V. One great Cause why so many Nations of the Gentiles, and ours among the rest, are partakers of Jesus Christ, and in him of the blessing of Abraham by the Gospel, is God's Promise to Abraham, and to other the Fathers of Old. God that promised, cannot lie: is fully able to perform whatsoever he promiseth; Yea such his Truth and faithfulness, he cannot choose but make them good. No length of time can make them void. England and all Christian Nations at this day may confess this. Their present happiness in Abraham's Seed, flows from the faithfulness of this old Promise to Abraham. Oh therefore let us clasp fast the Promises of God in the arms of Faith, not staggering through unbelief: For his Promises shall never fail. All the Nations of the Gentiles by virtue of this and like Promises, shall first or last be called and converted to Christ, and be blessed in Christ. Pray we that they may be accomplished in his time: and bless we the Lord for fulfilling them upon England, or other Nations. VI. The Happiness of all the Nations of the earth is founded upon Abraham's Seed Jesus Christ, and their enjoyment of him. They shall be blessed in him, not out of him: with him, not without him. It is not multitude of people, confluence of wealth and honor, strength of fortifications by land or sea, depth of wisdom or counsel, valor or resolution of Armies, leagues or confederacies with neighbouring Princes or Nations, nor all the accumulations of worldly glory and greatness that can make a Nation happy, without Jesus Christ this blessed Seed of Abraham: But Jesus Christ himself alone, without all these sublunary and earthly shadows, without all these magnifi'd and adored nothings, makes Nations and people's truly and eternally blessed, both in this and the world to come. This is most evident upon these ensuing Considerations. For, 1. The Jewish Nation, (which, till Christ's Incarnation, was the only happy Nation in the world) was principally happy in this; That they had the Ordinances and Oracles of God peculiarly committed to them, wherein Jesus Christ was tendered to them by Covenants, Promises, Sacraments and Types, till the fullness of time came; And that when the fullness of time was come, and Christ actually took flesh of them; Unto them first, God having raised up his son Jesus, sent him to bless them, in turning away everyone of them from their iniquities. So that Christ Promised, and Christ Exhibited to the Jews was their Happiness, and their Glory. 2. The Jewish Nation by rejecting and murdering the Lord Jesus, and by persecuting his Prophets and Apostles, have the wrath of God come upon them to the uttermost. They have lost the Gospel and Kingdom of God, are rooted out of their own Land, and miserably scattered up and down the world as an Headless vagabond hated and cursed people, above all the people of the earth. 3. All the Nations of the Gentiles are in most miserable condition whilst destitute of Christ Jesus. For whilst they are Christless▪ they have no Church, no Covenants of Promise, no hope, and are without God in the world. Yea, whatever they are, or have, in other regards, yet in God's account, whilst they have not Christ, they are not a people, have not obtained mercy. All mercies are as no Mercy, till Christ be enjoyed that Mercy of Mercies. 4. The Nations and people of the Gentiles, though in themselves never so miserable, yet when they are enabled by Faith to receive Jesus Christ preached and tendered to them in the Gospel, they in and through Jesus Christ receive the blessing of Abraham, as well as the Jews of old. Then They that were afar off are made nigh by the blood of Jesus. They that were foraigners and 〈◊〉 , are now fellow-citizens with the Saints; and of the household of God. They that were not a people, are now the people of God. They that had not obtained Mercy, now have obtained Mercy. And are become a chosen generation, a royal priesthood, an holy Nation, a peculiar people. And as they are blessed in all Spirituals in heavenly things in Christ: So all temporals are added unto them. 5. All Nations and people that either reject or set themselves against Jesus Christ, they do but forsake their own Mercy and Felicity, and involve themselves in ruin and destruction. Christ saith of such; Bring them hither, and slay them before me. He will break them with a rod of iron, and dash them in pieces like a potters vessel. Upon this account Jesus Christ that stone cut out of the Mountain without hands shall break in pieces the image, even the four grand Monarchies of the world, and utterly destroy the whore, the beast; and salfe Prophet. And how are the Nations that have Apostatized from Christ, swallowed up with all ruin and desolation. Oh that England and the annexed Dominions would at last be wise and consider, that Happiness or Misery, weal or woe will be their assured portion, according to their Owning or Disowning of Jesus Christ his Truth and Ways. Woe, woe, unto us, if Jesus Christ once depart away from us. VII. Finally, Seeing all Nations of the Earth shall be blessed in Abraham's Seed, It's clear, That all Nations of the G •… ntiles throughout the whole world shall have the Gospel preached to them, and be converted to Jesus Christ. They cann •… t be blessed but in Abraham's Seed Jesus Christ. They can have no happiness in Christ, but by enjoying him through Faith. They can ordinarily have no Faith in him, but by being converted to him through the Preaching of the Gospel. Therefore sooner or later, before the end of the world, all the Gentilish Nations shall be called to Christ by the Gospel: according to the glorious Promises of the Prophets of Old. This is for most part fulfilled already since Christ, and is still in fulfilling t •… ll the fullness of the Gentiles be come in. The LORD enlarge and persuade •… aphet to dwell in the Tents of Shem. This the Fourth Brnach of God's Blessing promised.
Thus of the first Covenant-Mercy which God promised to Abraham, Divine Benediction.
II. An exceeding numerous Seed. This is another Covenant-Mercy which God promised to Abraham: And it is a great Mercy. For, Children are an heritage of the LORD; and the fruit of the womb is his reward. As arrows are in the hand of a Mighty man: so are children of the youth. Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate. — Thy wife shall be as a fruitful vine by the sides of thy house. Thy children like Olive plants round about thy Table. Behold, that thus shall the man be blessed that feareth the LORD.—Yea thou shalt see thy children's children. The eminency of this Mercy will be the more conspicuous, if we branch it out into some few particulars. God herein promised Abraham, 1. To give him a son to be his heir, which should come out of his own bowels. 2. To multiply his Seed exceedingly. 3. To Propagate even Kings of people from him. 4. To make him a great and mighty Nation. 5. To make Nations of him. 6. To make him a Father of many Nations. In token whereof he changed his name. 7. Finally, To give Jesus Christ as a Primary and most blessed Seed to descend of him according to the flesh: In whom especially Abraham's Seed should be so exceedingly multiplied and blessed in all the world.
1. God promised to give Abraham a son to be his heir, which should come out of his own bowels. Even a son by Sarah: and his name should be called 〈◊〉 .
How Emphatically was this promised? 1. A son out of his own bowels. A natural son, not a son of the house, viz. a servant; nor an adopted son, taken out of a strange Family. At this time Abraham was 100 years old, and therefore he admired and rejoiced at the Promise. Then Abraham fell upon his face and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? His Body was now dead, to Generation: yet God quickened and raised up Isaac from his dead loins. 2. A son by Sarah. Sarah was now 90. years old, and it ceased to be with her after the manner of women. The Apostle saith, She was past age, that is, Past age of child-bearing according to course of Nature. A son by Sarah was the greater Mercy: a miraculous Mercy. 3. A son whose name should be Isaac: that is, Laughter. At the Promise of his birth Abraham la •… ghed. At his birth, Sarah laughed, and said, God hath made me to laugh, so that all that hear will laugh with me. Isaac occasioned a double laughter and rejoicing in Abraham; viz. A natural Laughter, and rejoicing in him as a child of their old age: A Spiritual Laughter, as he was a Type of Christ, in whom Abraham saw Christ's day and rejoiced. 4. A son that should be his heir. Abraham was rich, but had never an heir to inherit his wealth. He looked upon Eliezer of Damascus, his servant, as his heir apparent: therefore he regarded no more wealth. But God that gave him inheritance, assures him of an heir to enjoy it. This was blessing upon Blessing.
How punctually was all this performed in the birth of Isaac? God's Promise was fruitful: Though Abraham as good as dead, and Sarah past age. Abraham laughed, Sarah distrusted, Nature contradicted God's Pomise: and yet his Promise was exactly performed.
Hence, 1. Nothing is too hard for the LORD. He brings youth out of old age, fruit out of barrenness, life out of deadness. We greatly dishonor God when we measure his power by our weakness, or limit his Actions by our shallow conceptions. 2. God's Promises shall certainly be performed agaisnt greatest seeming improbabilities. God promsied Abraham a Son by Sarah, and this against many difficulties, and seeming impossibilities: yet he exactly performed his word to Abraham. Such is his Divine Truth and faithfulness, that he cannot lie; and such his Divine Omnipotency, that whatsoever he promiseth he is fully able to perform. 3. Isaac might well be called Abraham's son by Promise: for, Not the strength of Nature in Abraham or Sarah, but the strength of the Promise, through the power of God, brought him forth. The Promise was as it were his Father that begat him: and Faith as it were his Mother that conceived him, and brought him forth. Without these, Abraham was a dead Father: and Sarah a more dead Mother.
2. God promised, To multiply him and his Seed exceedingly: To make him exceeding fruitful, and In multiplying to multiply his Seed. To give Abraham and Sarah A natural Seed was a great Mercy: but to give them a Numerous Seed was a multiplied Mercy.
This is notably assured to Abraham by God's Promise in three eminent Adages or Proverbial Similitudes, whereby greatest multitudes, even innumerable numbers are wont to be set forth. God promiseth to make his Seed, 1 As the Dust of the earth. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy Seed also be numbered. 2 As the stars of heaven. And he brought him forth abroad; and said, Look now towards Heaven, and tell the stars, if thou be able to number them: And he said unto him, So shall thy Seed be. 3. As the Sand on the Sea-shore. In multiplying I will multiply thy Seed, as the Stars of the Heaven; And as the Sand which is upon the Sea-shore. This Promise is renewed to Isaac under the similitude of the Stars of Heaven: and to Jacob under the Similitude of the dust of the Earth. Writers express divers glosses and notions about these Smilitudes. Some, by dust of the Earth, understand all reprobate Jews, vile as dust: by stars of the Heaven, all elect Jews. Some, by dust of the Earth, understand the Humiliation of Abraham's Seed: by Stars of Hea •… en, their exaltation. Some by dust of the Earth, think 〈◊〉 Natural Seed may be signified: by Stars of Heaven, his Spiritual and heavenly Seed. As the Apostle teacheth us two sorts of Abraham's children, Rom. 9. 7, 8. Gal. 4. 22, 24, &c. Hereupon the Israelites are in Joseph's dream, and in Daniel's Vision, called Stars, and the Host of Heaven, Gen. 37. 9, 10. Dan. 8. 10. But these seem to be curious Subtilties without solidity. I easily subscribe to them, who by all these Proverbial and Hyperbolical expressions do plainly understand only the great and even innumerable multitude of Abraham's Posterity promised. For, not the Quality, and Nature; but the Quantity and Number, of Dust, Stars, and Sands, is here clearly intended. And thus these Adages are used even among profane Authors.
Ovid. de Trist. l. 1. Eleg. 4.
Now this Promise of Abraham's numberless Seed was faithfully performed two ways, viz. 1. Immediately in Abraham's Natural Seed the Jews, which were wonderously multiplied in Egypt and the wilderness: So that Moses said, The LORD your God hath multiplied you, and behold, you are this day as the Stars of Heaven for multitude. And in reference to this Proverbial speech, Balaam said of the multitude of the people of Israel; Who can count the dust of Jacob, and the number of the fourth part of Israel? The Apostle also shows the exact performance of this promise, saying;