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Gen. xxv, 5, 6. Assured by DIVINE Revelation that Isaac was the Child, who was the Elect of GOD, and in whose SEED all the Families of the Earth were to be Blest, Abraham invested him in a pre-eminent degree with his Substance, that he might the more readily establish a Name upon Earth and become the Founder of that Nation, which was to Spring from his loins. And probably to prevent the influence of jealousy and envy, Abraham dismissed the Others of his Offspring into a distant Land, giving them a provision sufficient for their wants; yet not enough to arm them with power against Isaac.

In conclusion of this interesting and important History of the Founder of the Faithful it is Said, "And these are the days of the years of Abraham's life which he lived, an hundred three score and fifteen years. Then Abraham gave up

the Ghost, and died in a good old age, an old Man, and full of years; and was gathered to his People. And his Sons Isaac and Ishmael buried him in the Cave of Mackpelah.""-Gen. xxv, 7 to 9. The years of Man are now ordinarily a century short of those Allotted to Abraham; but ample time, in the contracted span of this our Generation, is Afforded to every One to work out the Great Work of Salvation through faith in CHRIST JESUS; and though a Man be of a good old age and full of years at the end of three score years and ten (at which age Abraham is only introduced Historically to our notice, beyond the mere mention of his birth and marriage), yet may the Everlasting Inheritance of the Heavenly Canaan and the possession of the Joys Thereof, Which are immeasurably more than the heart can conceive, be ours, if the time Allotted us, after Abraham's example, be employed in obedience to the Word, and in Submission to The SPIRIT of GOD-and then will our latter end be like Abraham's, full of Consolation in the confidence of Redemption and Sanctification through JESUS CHRIST, The SEED of Eternal Blessedness to all faithful Believers.

The meeting of the Brothers, Isaac and Ishmael, to perform the last office of reverence to their venerable and venerated Parent, is alike creditable to Both.

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The Testimony Borne in other parts of Scripture, including as well the New as the Old Testament, to the character and merit of Abraham, is extensive, and may be profitably consulted. In the Renewed Promise of Blessedness to Isaac, That in his SEED should all the Nations of the Earth be Blessed," The ALMIGHTY Expressly Thus Assigns, as the Reason for Such Pre-eminent Distinction," Because that Abraham obeyed My Voice, and kept My Charge, My Commandments, My Statutes, and My Laws."—Gen. xxvi, 5. And again, on The LORD'S Appearance to Isaac, He Said, "I Am The GOD of Abraham, thy Father, fear not! For I Am with thee, and will Bless thee, and Multiply thy Seed, for My Servant Abraham's sake."—ib. 24. In the dying benediction of Isaac to his Son Jacob, when manifesting a Parental care and discretion in the choice for him of a Wife from amongst his Mother's Kindred, he said, May GOD ALMIGHTY Bless thee, and Make thee Fruitful, and Multiply thee, that thou mayest be a Multitude of People; and Give thee the Blessing of Abraham, to thee and to thy Seed with thee!"-Gen. xxviii, 3 and 4. Isaac thereby manifesting the most Filial reverence and ingenuousness towards the memory of his Father Abraham by thus passing over, without even any mention of It, the Blessing Promised to himself; and referring, with equal humility and justice, to him from whose merits had originated the Pledge of Such Gracious Promises.-When the Anger of The LORD was Kindled against Israel for their idolatry, whilst Moses was separated from them in Mount Sinai, one of the reasons urged by Moses for appeasing The DIVINE Displeasure and averting the Threatened Judgment of Universal Destruction, was the merit of Abraham in his faithfulness, and The Promises Made to him and his immediate Issue, thus recalling them, as it were, to The ALMIGHTY'S Thoughts, "O LORD GOD, Remember Abraham, Isaac,

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and Jacob, Thy Servants, to whom Thou Swarest by Thine Own Self, and Saidest unto them, I will Multiply your Seed as the Stars of Heaven; and all this Land, that I have Spoken of, will I Give unto your Seed, and they shall inherit it for ever.' And The LORD Repented of the Evil, Which He Thought to Do unto His People."-Ex. xxxii, 11. 13, 14.-Deut. ix, 26, 27. When the terrors of an invading Enemy had seized the Inhabitants of Judah, their King Jehoshaphat, in his admirable prayer, which he publicly offered up on the occasion for The ALMIGHTY'S Succour, impressively asks, when addressing Him as The LORD GOD of their Fathers, "Art not Thou our GOD, Who didst Drive out the Inhabitants of this Land before Thy People Israel, and Gavest it to the Seed of Abraham, Thy Friend, for ever?"-2 Chron. xx, 7. And can a more distinguishing mark of exalted worth be found in 'Such a Designation? and with how much justice, since it is Established by GOD'S Own Adoption of the very Term, when, Expostulating by His Prophet with the People of Israel, He thus Addresses them as "the Seed of Abraham, My Friend!"-Is. xli, 8. To the same effect was the general acknowledgment of the Israelites on the celebration of the Fast after their Release from the Babylonish captivity, THOU, LORD GOD, hast Made Heaven, the Heaven of Heavens, with all their Host, the Earth and All Things That are therein, the Seas and All that is therein; and Thou Preservest them All: and the Host of Heaven worshippeth Thee! Thou art The LORD, The GOD, Who didst Choose Abram, and Broughtest him forth out of Ur of the Chaldees, and Gavest him the name of Abraham; and Foundest his heart faithful before Thee, and Madest a Covenant with him."-Nehem. ix, 6 to 8. Even David himself addressed The DIVINE BEING as The GOD of Abraham.”—Ps. xlvii, 9. In the New Testament the Same Chain of reverential respect for the piety and virtue of Abraham and his exemplary obedience is continued. The Holy JESUS Adverts to the Saying of GOD Himself in the 3rd ch. of Exodus, ver. 6 and 16, "I Am The GOD of Abraham, and The GOD of Isaac, and The GOD of Jacob," and Urges it as an Evidence of our Spiritual Existence after the death of the body, Saying, "GOD is not The GOD of the Dead, but of the Living."Matt. xxii, 32; and, when Exhorting Others to repentance, Points to Abraham's Spirit as assuredly within the Pale of Salvation; from Which the Faithless will be excluded, Saying of and to the Latter, "There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the KINGDOM of GOD, and you yourselves thrust out."-Luke xiii, 28. The Same Infallible ORACLE Declared that Salvation had Come unto the House of the Publican Zaccheus "forsomuch as he also was a Son of Abraham."Luke xix, 9; Meaning, doubtless, not because he was a Descendant from Abraham; but because he was like him, not faithless but believing as on another Occasion is explained beyond misunderstanding, where Some of the Jews, priding themselves upon being descended, according to the flesh, from Abraham, and therefore of his Seed, JESUS thus Exposed the fallacy of such dependence, "If ye were Abraham's Children, ye would do the works of Abraham."-John viii, 39. That Abraham was in spirit and in truth a Christian we have also the Assurance of CHRIST Himself; for when Accusing the unbelieving Jews, who boasted that they were the Seed of Abraham, though seeking to kill JESUS, He thus Spake, “This did not Abraham, for he rejoiced to see My Day, and he saw It and was glad.”—John viii, 40. 56. St. Peter, in his Sermon at Jerusalem, which was the occasion of so comprehensive a Conversion amongst his Hearers, when preaching JESUS, from the Practical Text Illustrative of His Power through the Virtue of His Name, on the Restoration of the lame Man to the free use of his feet, addresses them as "the Children of the Prophets," adding, "and of the Covenant Which God (Whom he elsewhere expressly calls The GOD of Abraham) Made

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with our Fathers, Saying Unto Abraham, And in thy SEED shall all the Kindreds of the Earth be Blessed:" and unto JESUS, the Apostle, points as Fulfilling That Promise.-Acts iii, 25. 13, &c. St. Stephen, in the Discourse, which immediately preceded his martyrdom, enters into a brief narrative of the Grand Events in the Jewish History, as admitted by All, and dwells on the Promise Which GOD (Who St. Stephen affirms, Himself Declared to Moses on Mount Sinai, that He was The GOD of Abraham) had Sworn to Abraham.-Acts vii, 17. 31, 32. St. Paul too, in the Sermon he Preached at Antioch, addressed his Audience as "Children of the Stock of Abraham, to whom the Word of Salvation by JESUS CHRIST was Sent."-Acts xiii, 26. This latter Apostle, in his Dissertation on the comparative efficacy of faith and works (as differently estimated by Such as had not Spiritual discernment; for to the truly Spiritualized mind they are as inseperable as cause and effect), enters into an examination of the religious qualities of Abraham, not only confirming by the result the Truth of the Scriptural Delineation of them, but removing some dangerous misconceptions which had been formed with reference to the principle of the supposed sufficiency of Self-righteousness for Salvation, and holding it up to view in its misguiding colours; for after insisting, in the most solemn manner, that by a right faith in The Incarnate SON of GOD, The PATTERN of All Excellence, is the Law of good works and obedience unto Holiness Established, he refers at once to Abraham, the acknowledged Father of the Faithful, as an Authority for such Position and so All-Important Doctrine, prefacing his remarks with the force of interrogation; What shall we say then that Abraham, our Father, as pertaining to the flesh, hath found? For if Abraham were Justified by works, he hath whereof to glory; but not before GOD. For What Saith the Scripture?—(Gen. xv, 6.) Abraham believed GOD; and it was Counted unto him for Righteousness.' How was it then Reckoned? when he was in Circumcision, or in Uncircumcision? Not in Circumcision, but in Uncircumcision: and he received the Sign of Circumcision, a Seal of the Righteousness of the Faith which he had, yet being uncircumcised, that he might be the Father of all them that believe, though they be not circumcised; that Righteousness might be Imputed unto them also; and the Father of Circumcision to them who are not of the Circumcision only, but who also walk in the steps of that Faith of our Father Abraham, which he had being yet uncircumcised: for The Promise, that he should be the Heir of the World, was not to Abraham or to his Seed through the Law, but through the Righteousness of Faith. For if they, which are of the Law, be Heirs, Faith is made void; and The Promise made of none effect: because the Law worketh wrath: for where no Law is, there is no transgression. Therefore, it is of Faith, that it might be by Grace; to the end The Promise might be Sure to All the Seed: not to That only which is of the Law, but to That also which is of the Faith of Abraham, who is the Father of us all (as it is Written, Gen. xvii, 5, I have made thee a Father of many Nations'), before Him Whom he believed, even GOD, Who Quickeneth the Dead; and Calleth those Things which be not as though they were,-referring to Abraham,-who, against hope, believed in hope, that he might become the Father of many Nations, according to That Which was Spoken (Gen.xv, 5, in allusion to the Stars), 'So shall thy Seed be!' And being not weak in Faith, he considered not his own body, now dead, when he was about an hundred years old; neither yet the deadness of Sarah's womb: he staggered not at The Promise of GOD through unbelief, but was strong in faith; giving Glory to GOD; and being fully persuaded that What He had Promised, He was Able also to Perform; and therefore, it was Imputed to Him for Righteousness." From all which exposition and reasoning, the Apostle draws this conclusion, which is alike consolatory to Gentile and to Jew.-"Now It was not Written for his sake alone, that It was Imputed to him, but for us also, to whom It shall be Imputed, if we

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believe on Him That Raised up JESUS, our LORD, from the Dead; Who was De-

livered for our offences, and was Raised again for our Justification."-Rom. iv, 1 to 3.

9 to 25. In his Epistle to the Galatian Converts, when reasoning with them on

the folly and falsity of resting exclusively their hope on an assumed observance

of the Law, without admitting the necessity of Faith, he says, with peculiar

energy of expression, O foolish Galatians! who hath bewitched you, that ye

should not obey the Truth? Before whose eyes JESUS CHRIST hath been Evi-

dently Set forth, Crucified among you. This only would I learn of you, Received

ye The SPIRIT by the works of the Law, or by the hearing of Faith? Are ye so

foolish? Having begun in The SPIRIT, are ye now made Perfect in the Flesh?

Have ye suffered so many things in vain? if it be yet in vain. He, therefore, that

ministereth to you The SPIRIT, and worketh Miracles among you, doth he it by the

works of the Law, or by the hearing of Faith?-Even as Abraham believed GOD;

and it was Accounted to him for Righteousness." And the Apostle then goes on in

illustration of the comprehensive and beneficial Effects of Faith in CHRIST, and

of the Promise Founded on Abraham's illustrious Exemplification of it, to say,

"Know, therefore, that They, which are of Faith, the Same are the Children of

Abraham: and the Scriptures, 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 faith-

ful Abraham." St. Paul, afterwards, thus exposes the danger of a reliance on

the Law, or works without faith, "For as Many as are of the works of the Law,

are under the Curse, for it is Written (Deut. xxvii, 26), Cursed is every One, that

continueth not in all Things, which are Written in the Book of the Law, to do them.'

But that no Man is Justified by the Law in the Sight of GOD it is evident, for

'the Just shall live by Faith'—Habbak. ii, 4; and the Law is not of Faith; but

the Man, that doeth them, shall live in them."-Levit. xviii, 5. The Apostle

thence proceeds to show the Efficacy of That Mediation, Which, if faithfully

accepted, Cleanseth from all unrighteouness, and Qualifieth for the becoming Heirs

of Immortal Glory in The KINGDOM to Come, “CHRIST hath Redeemed us

from the Curse of the Law, being Made a Curse for us; for it is Written

(Deut. xxi, 23), Cursed is every One that hangeth on a tree;' that the Blessing of

Abraham might Come on the Gentiles through JESUS CHRIST; that we might

receive the Promise of The SPIRIT through Faith." And in further confirmation

of the Apostle's belief in JESUS CHRIST, as That Blessing upon all Nations Which

was to be Exemplified in Him, The Appointed SEED of Abraham according to

the Flesh, St. Paul adapts his reasoning to their understandings who had not yielded

implicitly to such Doctrine of Faith; but whom, nevertheless, in the zeal of

Christian charity, he wished to bring within the Pale of Salvation, “Brethren! I

speak after the manner of Men; Though it be but a Man's covenant; yet, if it be con-

firmed, no Man disannulleth, or addeth thereto. Now to Abraham and his

SEED were The Promises Made. He Saith not, And to Seeds,' as of many, but

of ONE, 'And to thy SEED, Which is CHRIST.' And this I say, that The

Covenant That was Confirmed before of GOD in CHRIST, the Law, Which was

four hundred and thirty years after, cannot disannul, that it should make the Pro-

mise of none effect. For if the Inheritance be of the Law, it is no more of Promise.

But GOD Gave It to Abraham by Promise." The Apostle then anticipates the

very question, that would have arisen in the minds of his doubting and disputing

Correspondents: Wherefore then Serveth the Law? It was Added (he says)

because of transgressions, till The SEED should Come to Whom the Promise was

Made: and It was Ordained by Angels in the Hand of A MEDIATOR. Now a

Mediator is not a Mediator of One; but GOD is ONE. Is the Law then against

The Promises of GOD? GOD Forbid! For if there had been a Law Given, Which

could have Given Life, verily Righteousness should have been by the Law. But the Scripture hath Concluded All under sin, that The Promise by Faith of JESUS CHRIST might be Given to Them that believe. But before Faith Came, we were kept under the Law, Shut up unto the Faith Which should afterwards be Revealed. Wherefore the Law was our School-Master to Bring us unto CHRIST, that we might be Justified by Faith. But after that Faith is Come, we are no longer under a School-Master." And then to the unspeakable consolation of All that have vital Faith to be Saved, he adds, "For ye are All the Children of GOD by Faith in CHRIST JESUS: for as Many of you as have been Baptized into CHRIST, have put on CHRIST There is neither Jew, nor Greek; there is neither Bond, nor Free; there is neither Male nor Female; but ye are All One in CHRIST JESUS: and if ye be CHRIST S, then are ye Abraham's Seed, and Heirs according to The Promise."-Gal. iii. The Apostle then proceeds in the same vigorous train of reasoning and deduction by analogy from the History of Abraham, and the Advent of the Promised Blessedness through his SEED, CHRIST JESUS:— "Now I say, That the Heir, as long as he is a Child, differeth nothing from a Servant, though he be Lord of all; but is under Tutors and Governors, until the time appointed of the Father. Even so we, when we were Children, were in bondage under the elements of the World: but when the Fulness of the 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. And, because ye are Sons, GOD hath Sent forth The SPIRIT of His SON into your hearts crying, ABBA! FATHER! Wherefore thou art no more a Servant, but a Son; and, if a Son, then an Heir of GOD through CHRIST. Tell me, ye that desire to be under the Law, do ye not hear the Law? For it is Written (Gen. xiv, 15., xxi, 1 to 3), that Abraham had two Sons, the One by a Bond-Maid, the Other by a Free-Woman: but he, who was of the Bond-Woman, was born after the Flesh; but he of the Free-Woman was by Promise, Which Things are an allegory, for These are the Two Covenants; the One from Mount Sinai, Which Gendereth to bondage, which is Agar: for this Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her Children. But Jerusalem, Which is Above, is Free, Which is the Mother of us all. For it is Written (Is. liv, 1), 'Rejoice thou Barren, that bearest not! break forth, and cry, thou that travailest not! for the Desolate hath many more Children than She which hath an Husband.' Now we, Brethren, as Isaac was, are the Children of Promise. But as then, he that was born after the Flesh, persecuted him that was born after The SPIRIT, even so it is now. Nevertheless, What Saith The Scripture? (Gen. xxi, 10. 12,) Cast out the Bond-Woman and her Son! For the Son of the Bond-Woman shall not be Heir with the Son of the Free-Woman.' So then, Brethren, we are not Children of the Bond-Woman, but of the Free."-Gal. iv, 1 to 7., 21 to 31. That The Covenant, Entered into by JEHOVAH with Abraham, (of the acceptance of Which on the part of Abraham and his Descendants Circumcision was the Seal and Testimony), was Fulfilled by the Advent of The LORD'S CHRIST, when a New Feature of Adoption, even The SPIRITUAL Circumcision of the Soul was Appointed in Substitution for that of the Body, the Apostle, in the concluding chapters of the same Epistle, seeks to show; pointing out, in a manner the most clear and impressive, the mode by which All of us should in Spirit and in truth, and in that Faith which worketh by love, adopt The New Covenant with our GOD through CHRIST'S Mediation. This part of his Address he commences with an exhortation to firmness in adhering to That Solely-Saving and Vital Faith: "Stand fast, therefore, in the Liberty Wherewith CHRIST hath Made us Free! And be not entangled again with the yoke of bondage!" And then, in order to deter the new Converts to Christianity from surrendering to the repudiated Sign of bodily

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