When God said to Abraham, (Gen. xvii. 7.) “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,” His meaning was, that as He was the God of believing Abraham, so He would be the God of all Abraham’s believing children and descendants. And when He farther promised to “give unto Abraham and to his seed after him, the land in which he was a stranger, even all the land of Canaan, for an everlasting possession,” the same limitation as to “his seed” was also intended. That these, and these only, are the “seed” referred to, is as clear as the declarations of Holy Scripture can make it. In the Epistles to the Romans and Galatians this matter is placed beyond a doubt. The “seed” must partake of the character of the father, and then the promises were theirs, as well as his. In the ivth Chapter of the Epistle to the Romans and the 12th verse, the Apostle, speaking of Abraham, says, that he was to be “the father of circumcision to them who are not of the circumcision only, (that is, who are not only circumcised in the flesh) but also walk in the steps of that faith of Abraham, which he had yet being uncircumcised.” Could any thing be plainer than this? St. Paul is here speaking of the circumcised Jews, (he had spoken of the uncircumcised Gentiles in the former verse, the 11th,) and he says distinctly, that Abraham was a father to those circumcised ones who should “walk in the steps of his faith.” So that the following is evidently the Apostle’s meaning in the 11th and 12th verses: ‘Both Jew and Gentile may see, in God’s dealings with Abraham, an exhibition of the plan in which each is to seek the imputation of righteousness. Let the uncircumcised believe in God, as Abraham, when yet uncircumcised, believed in God; and his faith shall be counted to him for righteousness, as Abraham’s was. Let the Jews, too, learn from the case before them, that though, like circumcised Abraham, they bear in their bodies the seal of the Covenant, yet the sign of circumcision alone will not ensure the blessing signified, unless at the same time they are found resembling Abraham in the exercise of that faith, in consequence of which the seal was fixed upon him.’ [88] These, then,—believers,—are the “seed” of Abraham, with whom the Covenant was made, and to whom the promises were given. And this is confirmed by what follows. In the next verse the Apostle goes on to say; “For the promise that he should be the heir of the world,”—(which is the inspired exposition of the other part or promise of God’s Covenant with Abraham; “And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, for an everlasting possession;”)—“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:” and again, in the 16th verse; “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, (believing circumcised Jews) but to that also which is of the faith of Abraham, (believing uncircumcised Gentiles) who is the father of us all,”—that is, of all believers, whether circumcised or not,—“before Him whom he believed, even God, who quickeneth the dead.” “The promise,” then, “that he should be the heir of the world” (evidently meaning the better world, that is, the heavenly,) “was to Abraham and to his seed through the righteousness of faith.” Not to his unbelieving descendants, but to those only who were partakers of his faith;—to all of whom, the promise was and still is “sure.” We pass over the ixth Chapter of this Epistle, though it is full of evidence to the same effect; and proceed to the Epistle to the Galatians; where we shall find the description of Abraham’s “seed” given in language, if possible, still plainer and stronger. In the iiird Chapter and the 6th verse the Apostle begins the subject: “Even as Abraham believed God, and it was accounted to him for righteousness. Know ye, therefore, that they which are of faith, the same are the children of Abraham.” “So then they which be of faith are blessed with faithful Abraham.” And then in the 14th verse, the Apostle tells us more of this blessing of Abraham: “That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith.” “The promise of the Spirit” is here said to be “received through faith;”—that is, by them that believe. But in the 16th verse, the account given of the “seed” of Abraham is as distinct and decisive as words can make it. Referring to the Covenant made by God with Abraham, (contained in Gen. xvii.) St. Paul says, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed which is Christ.” By “Christ” here (it is scarcely necessary to remark) is not meant Christ personal, but Christ mystical;—His mystical Body, consisting of Christ himself, the Head, and true believers, both Jews and Gentiles, “all one in Him.” (v. 28.) The same expression is used in 1 Cor. xii. 12: “For as the body (the natural body) is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ.” Believers in Christ, then, who compose His mystical Body, are the seed of Abraham, to whom with himself,—“the father of all them that believe,”—the promises of the Covenant were made. And, intent upon inforcing this truth, and leaving no possibility of mistaking his meaning, the Apostle concludes the subject with these words; (v. 29.) “And if ye be Christ’s,” (by believing in Him and by being baptized by One Spirit into his One Body) “then are ye Abraham’s seed, and heirs according to the promise.” A clearer and a fuller description of the persons, to whom the promises of the Covenant were made, could not possibly have been given! God did not promise to be a God, and to give the inheritance of which Canaan was a type, to all the natural descendants of Abraham, though they were all to be circumcised; but to those only who should “walk in the steps of his faith.” For this limitation of the meaning of the “seed” of Abraham does no more violence to the text, than the extension of the meaning of “Canaan” to the heavenly world. But there is (as we have seen) inspired authority for both interpretations. These, then, were the “seed,” to whom the promises were made. And it is the same still. The children of professing believers are baptized; but the outward form of baptism does not secure to them the blessings thereby sealed to the believer, unless they also have a true and lively faith. Then the promises are theirs. The Scripture warrants us to go thus far, but no farther. And when man attempts to put benefits into Ordinances, which God has not revealed to him, he makes himself wise “above that which is written;” and thus does in effect what the Jews did,—and for which they were so justly reproved by the Lord Jesus Himself;—he “teaches for doctrines the commandments of men.” (Matt. xv. 9.)

Note (B.) page 50.

It is expressly said in the 32nd verse, that Paul and Silas “spake the word of the Lord to all that were in the jailor’s house.” This was before they were baptized. All that were in his house were capable therefore of instruction; and thus their “faith came by hearing.” And to show more decidedly the existence of faith in the family, not only is the fact itself stated, but also the fruit which it produced: namely, its adding to the jailor’s joy. He rejoiced—of course the more—because that his house believed, as well as himself.

Note (C.) page 57.

The baptism of a believer is like the coronation of a lawful Sovereign. The latter at his coronation publicly enters upon his Office. He is then anointed, and invested with the robes and other ensigns of royalty. The crown is then solemnly put upon his head—the sceptre into his hand—and he swears in the presence of the nobles and chief of the people to rule according to law: and any subsequent dereliction of duty would be called a breaking of his coronation-oath. But he was in reality king before his coronation. Thus when a man repents, he forsakes sin; (and what is the forsaking of it but the dying to it?) and when he believes, he is born of God; (and what is this but his spiritual resurrection?) and this repentance and this faith are both required of every one before, and in order to, his baptism. But at his baptism he is publicly invested with his privileges as a Christian, and he then solemnly swears to live according to Christ’s laws for the future. And thus every departure from duty may well be called a violation of his baptismal engagements. But in reality his death unto sin and his new birth unto righteousness commenced when he repented and believed; that is, at a period prior to (and under some circumstances the interval of time might be very considerable) his baptism. His claim to baptism is founded upon his having already renounced sin and being possessed of a lively faith;—as a claim to be crowned is founded upon this, that the person who makes it is the rightful sovereign already. In both cases, there is the confirmation of the relationship with all its rights and duties, but not the commencement of it. This had taken place before.

L. SEELEY,
PRINTER,
THAMES DITTON.