[302] Gen. xiv. 15, 16, &c. Abraham, in thus conquering the great kings and princes of the earth, and their united hosts, is a type of Christ and of the church. God seems to have granted this great victory to Abraham, as some earnest of those great blessings he had promised to him; the belief of which promises was attended with so much difficulty. Here was given some specimen of what Abraham's promised seed should do, which includes Christ and his church. Abraham might well represent Christ, for Christ is Abraham's seed, and he might well represent the church, for he was the father of the church, the father of all that believe, as the apostle testifies. And besides, Abraham and his household was then as it were God's visible church; God had separted Abraham from the rest of the world to that end that his church might be continued in his family. And though there were as yet some other true worshippers of God, who were not of his family, yet soon after the church was confined to his posterity. This victory of Abraham was doubtless intended as a sign and earnest of the victory that Christ and his church should obtain over their enemies, and over the nations of the world; because God himself makes use of it to this purpose in the xli. chap. of Isaiah: "Keep silence before me, O islands, and let the people renew their strength; let them come near, then let them speak; let us come near together in judgment: Who raised up the righteons man from the east, called him to his foot, gave the nations before him, and made him rule over kings? He gave them as the dust to his sword, and as driven stubble to his bow. He pursued them and passed safely; even by the way that he had not gone with his feet." It is not probable that this victory of Abraham would be spoken of in such lofty language, and in expressions so much like those that are elsewhere made use of to represent Christ's glorious victories over the powers of earth and hell, if the one were not a type of the other. This victory of Abraham is in this place mentioned to that end, that the church, the seed of Abraham, might take it as a sign and evidence that they should not be subdued, but should subdue and conquer the world, as appears from what follows, ver. 8, "But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend." Ver. 10. 11, "Fear thou not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Behold, all they that were insensed against thee shall be ashamed and confounded: they shall be as nothing, and they that strive with thee shall perish." Ver. 15, "Behold, I will make thee a new sharp threshing instrument, having teeth thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff."

Abraham conquered the chief nations and princes of the world, which was a seal of what God promised him, that he should be the heir of the world Rom. iv. 13. "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." He conquered them not with an hired army, but only with the armed. soldiers of his own household. So the armies that go forth with Christ unto battle to subdue the world, (Rev. xix. 14. "And the armies which were in heaveu followed him upon white horses, clothed in fine linen, white and clean,) they are his church, which is his household. Abraham conquers the kings of the earth and their armies united, and joining all their force together, and therein his victory was a type of Christ's victory, as in the xli. Isai. 6, 7, speaking of this victory, "They helped every one his neighbour; and every one said to his brother, Be of good courage. So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the soldering: and he fastened it with nails that it should not be moved." Abraham by his conquest rescued Lot his kinsman; so Christ our near kinsman by his victory over our enemies, who had taken us captive, delivers us. Abraham redeemed Lot and the other captives freely, and would take nothing of them for his pains: so Christ freely redeems us. redeemed the people of Sodom and Gomorrah, that wicked people; which is a type of Christ's redeeming sinners.

Abrah:

[129] Gen. xv. 17. "Behold a smoking furnace, and a burning lamp passes between those pieces." The smoking furnace I am ready to think, signified the same as fire from heaven to consume the sacrifices, that is the wrath of God in the midst of Jesus Christ. The furnace passed between the pieces, that is, as it were, through the midst of them. The burning lamp which followed was a fire of another nature; it was a clear bright light; whereas the other, though exceeding hot like a furnace, was all smoking. This signified the Holy Ghost, who is often compared to fire; and the lamp signified that light, glory, and blessedness which followed Christ's enduring wrath, and was purchased by it, both for himself and for his people. And doubtless this also has respect to the church in Egypt of Abraham's seed, and signified those things that God was now telling Abraham in his deep sleep. The smoking furnace signified their suffering grievous persecutions and afflictions in Egypt, which is called the iron furnace; and the shining lamp signified their glorious deliverance in the fourth generation, and being brought into the land of Canaan. Isai. lxii. I. And the salvation thereof shall be as a lamp that burneth." The birds coming down, that Abraham frayed away, were to tyVOL. ix.

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pify the devils, and their endeavours to devour Jesus Christ and the church; this thing may also signify the terrors and consolations that attend the wish of conversion and deliverance out of spiritual Egypt.

[363] Gen. xv. 17. "And it came to pass, when the sun went down, and it was dark, behold, a smoking furnace, and a burning lamp that passed between those pieces." Here were four things that were significant of the death and last sufferings of Christ, all at the same time.

1. There were the sacrifices that were slain, and lay there dead and divided. Christ feared when his last passion approached, lest Satan should utterly devour him, and swallow him up in that trial, and cried to God, and was heard in that he feared; and those fowls were frayed away that sought to devour that sacrifice, as Abraham frayed away the fowls that attempted to devour this sacrifice while it lay upon the altar.

2. The smoking furnace that passed through the midst of the sacrifices.

3. The deep sleep that fell upon Abraham, and the horror of great darkness that fell upon him.

4. The sun, that greatest of all natural types of Christ, went down, and descended under the earth, and it was dark.

"It is probable this furnace and lamp which passed between the pieces, burned and consumed them, and so completed the sacrifice, and testified God's acceptance of it, Judg. vi. 21, xiii. 19, 20, and 2 Chron. vii. 7. This was of old God's manner of manifesting his acceptance of sacrifices, viz. kindling a fire from heaven upon them; and by this we may know that he accepts our sacrifices, if we kindle in our souls a lively fire of divine affections in them."" Henry.

[241] Gen. xvi. 10, 11, 12. "I will multiply thy seed exceedingly, that it shall not be numbered for multitude-And shall call his name Ishmael, because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren." The following observations are taken principally out of a book entitled Revelation Examined with Candour. This prophecy is remarkably verified in the Arabs. The Arabs are the undoubted descendants of Hagar and Ishmael. Ishmael was circumcised at thirteen years of age; so have all those his sons from him until the establishment of Mahometanism, and many of them to this day, though some of them circumcise indifferently in any year from the 8th to the 13th, but all professing to derive the practice from their father Ishmael. He was an

archer in the wilderness; his sons, the Arabs, have been the most remarkable archers in the world, and are so to this day, and in the wilderness too, where culture is not known. Hagar was a concubine and an hireling, and while she dwelt with Abraham, Abrabraham dwelt in tents, and was continually moving from place to place. Ammianus Marcellinus observes of the Arabs, that they had mercenary wives hired for a time. The learned Dr. Jackson makes it exceeding evident that the Arabs and the Saracens were descended from Ishmael, and also the writers of the life of Mahomet, and the writers of travels and voyages without number. In short, it is a point universally agreed upon all over the east and south. As the Ishmaelites lived under twelve princes by Moses's account, so these principalities remained till later times bearing the names of the twelve sons of Ishmael, as Le Clerc makes very evident.

The first part of the prophecy, viz: I will multiply thy seed exceedingly, that it shall not be numbered, for multitude, is fulfilled in them. The Hagarenes spoken of in scripture, and the Arabe, especially the Scanitæ, were very numerous, and the Saracens were more numerous than either. But this prophecy is most evidently fulfilled in that vast empire that the Saracens have set up in the world.

The next part of the prophecy is that he should be a wild man. The word which is translated wild, in this place, signifies a wild ass: the literal construction of the phrase in Latin is erit Onager Homo: He shall be a wild ass man. The Arabs are above all nations a wild people, and have been so through all ages throughout so many hundred generations. They vary no more from their progenitors' wild and fierce qualities than the wild plants of the forest, never accustomed to human culture do, from the trees whence they are propagated. The dwelling of those Arabs and the wild ass is alike, and indeed the same. See Job xxxix. 6.

The next part of the prophecy: His hand shall be against every man, and every man's hand against him. He shall dwell in the presence of all his brethren. The meaning of which words seems to be that they should be in perpetual enmity with all mankind, and yet should subsist in the face of the world. And such a sense of this prophecy seems to be agreeable to the idiom of scripture phrase. Thus when the scripture speaks of brethren with respect to nations, sometimes nothing is intended but only other nations that are round about. So when it is said concerning Canaan, Gen. ix. 25, "A servant of servants shall he be unto his brethren," it is not intended only, nor chiefly, and it may be not at all, that he should be a servant of servants to his literal brethren, Cush, Mizraim, and Phut, the other sons of Ham; but that he should be a servant to other nations; and it was fulfilled espe

cially in his posterity's being subdued by the posterity of Shem and Japheth. When it is said "He shall dwell," the meaning is, that they shall remain a nation, and still retain their habitation and possession without being cut off, or carried captive from their own land. In such a sense the word is used, Ps. xxxvii. 27, "Depart from evil and do good, and dwell for evermore." This expression is explained by other passages in the Psalm, as ver. 3, "Trust in the Lord and do good, so shalt thou dwell in the land." Verse 9. "Evil doers shall be cut off, but those that wait on the Lord shall inherit the earth." Ver. 10, 11. "Yet a little while and the wicked shall not be, yea, thou shalt diligently consider his place, and it shall not be, but the meek shall inherit the earth.” Ver. 18. The Lord knoweth the days of the upright, and their inheritance shall be for ever ;" and ver. 22. "For such as be blessed of him shall inherit the earth, and they that be cursed of him shall be cut off." Ver. 29. "The righteous shall inherit the land, and dwell therein for ever." Ver. 34. "And he shall exalt thee to inherit the land; when the wicked are cut off thou shalt see it. It is also agreeable to the scriptural way of speaking, when it is said, "He shall dwell in the presence of all his brethren," to understand it, that they after all their opposition to it shall see him still subsisting and retaining his own habitation in spite of them so the expression in the presence of, seems evidently to signify, Ps. xxiii. 5. "Thou preparest a table before me in the presence of mine enemies." This is also remarkably fulfilled in the Arabs, for they have ever lived in professed enmity with all mankind, and all mankind in enmity with them; they have continued in a state of perpetual hostility with the rest of their brethren, and yet have subsisted perpetually under it before their faces, and in spite of them all; they have neither been destroyed nor lost by mingling with other nations; they marry only in their own nation, disdaining alliances with all others. Their language continued so much the same through all ages (as Bedford in his Scripture Chronology observes, that it continued much the same from the days of Job until latter ages) shows that this nation has never been much mixed with other nations. They and the Jews only have subsisted from the remotest accounts of antiquity as a distinct people from all the rest of mankind, and the undoubted descendants of one man. And the Arabs never were subdued and carried captive, as the Jews have been. Alexander the Great intended an expedition against them, but was prevented by death. What Alexander intended, Antigonus, the greatest of his successors, attempted, but without success; being repulsed with disgrace, and the loss of above eight thousand men, he made a second and greater attempt, but without success.

They had wars afterwards with the Romans and Parthians, but were never either subdued or tamed: resembling in this (the only