The Covenant of God with Abraham Opened, Discourse 1 · Part

The Covenant of God with Abraham Opened · Discourse 1 · Part

p. 1IN opening this Scripture it will be neceſſary, for a clearer proceeding, firſt, to conſider the Apoſtles ſcope in this whole Epiſtle.

Hee writeth this Epiſtle to believing p. 2Hebrews, ſuch at leaſt as did profeſs the faith of Chriſt, as appeareth in that he calleth them holy Brethren, partakers of the Heavenly calling, of whoſe profeſſion Chriſt was the Apoſtle and High Prieſt, chap. 3. 1. They had been inſtructed in the Doctrin of Chriſt, chap. 5. & 6. He commends them for their labour of love, in miniſtring to the Saints, chap. 6. And they are ſuppoſed to be in a Chriſtian Church, chap. 13. 7. 17.

Now theſe believers were many of them forſakeing the Ordinances, of the Worſhip, of the New Teſtament; they were caſting off their holy profeſſion, whereof Chriſt Jeſus was the Apoſtle and High Prieſt, and were going back again to Moſes; as we ſee alſo in other Epiſtles to the Churches, eſpecially in that to the Galatians. This Apoſtaſy he endeavoureth in this Epiſtle to prevent and cure. And that is his main ſcope therein, as appeareth, becauſe ſtill in the cloſe of his Argumentations, which are many, his concluſions are by way of exhortation to that purpoſe.

As for inſtance, to hold faſt their profeſſion, and their liberty; ch. 4. 14. having ſaid ſomething before by way of Argument, thus he concludeth, Having therefore ſuch an High Prieſt, Jeſus the Son of God, who is entred into the Heavens, let us hold faſt our profeſſion. And verſe 16. let us come with boldneſs, foreign, with liberty or freedom of ſpeech to the Throne of grace; ſpoken in oppoſition to the Jewiſh bondage, who had not in their worſhip that free acceſs to that throne or mercy-ſeat, as we now have, but were kept at more diſtance, and made to ſtand without the vaile, Heb. 9. 8.

Again chap. 7. 8. 9. See how he argues all along, not to prove that Chriſt was come, p. 3but (taking that for granted) to prove that upon his comming there was to be a change of the Priesthood, and of the Law of the worſhip of God. Then after all, ſee how he concludeth, which is not till chap. 10. 19. Having therefore Brethren boldneſs (the ſame word again, foreign, tranſlated liberty in the margent) to enter into the Holieſt by the blood of Jeſus, and having an High Prieſt over the Houſe of God, let us draw neer with a true heart, in full aſſurance of faith, &c. Let us hold faſt the profeſſion of our faith without wavering, not forſaking the aſſembling of our ſelves together, as the manner of ſome is. So, v. 35. Caſt not away therefore your confidence, foreign.

The bondage of the Jews did chiefly ſtand in this, that they were under ſuch Ordinances and Adminiſtrations of worſhip. Gal. 4. 9. As for their perſonal ſtate wherein they ſtood by Faith, they were free as we are free, being under the ſame Covenant of grace, and juſtified by Faith as well as we. Therefore all this is ſpoken of the Worſhip of the New Teſtament in oppoſition to the Old, that they ſhould not forſake that, to return again to this.

Again chap. 12. 15. 16. his exhortation is, that they would not ſell their birthright; what is the birthright of believers (for of ſuch he ſpeaketh) which they can ſell? is it not their priviledges in the Church, and Worſhip of the Goſpel? Of which alſo is meant that oppoſition between the Old Teſtament and the New, in the following part of that Chapter.

I ſhall name but one place more, that is, chap. 4. 9. There remaineth therefore the keeping of a Sabbath for the people of God. His arguments from whence he thus concludes, we have before from Pſ. 95. begining chap. 3. v. 7. where the Saints of the New Teſtament p. 4(as appeareth by the Apoſtles application of that Scripture) are prophetically brought in thus exhorting one another, O come let us worſhip and bow down, let us kneel before the Lord our maker, for he is our God, and we are the people of his paſture and ſheep of his hand; to day if ye will hear his voice, harden not your hearts, &c. I am the good Shepherd (ſaith our Saviour, Joh. 10.) and my ſheep will hear my voice: therefore that is made the argument among the Saints exhorting one another to come, and worſhip, and kneel before the Lord, becauſe it is the voice of Chriſt the great Shepherd of our ſoules that calls us to it; and that we harden not our hearts, as they did in the Wilderneſs, to whom he was a Shepherd alſo, called the Shepherd of Iſrael, Pſal. 80. 1. So Pſal. 77. 20.

And becauſe two things eſpecially he doth for us as our Shepherd, namely, he feeds us, and gives us reſt, Cant. 1. 7. Tell me, O thou whom my ſoul loveth, where thou feedeſt, and where thou cauſeſt thy flock to reſt at noon: therefore that is made the Argument further, leſt he ſwear againſt us in his wrath, as he did againſt them, that we ſhall not enter into his reſt.

Now the Apoſtle from that Scripture, Pſal. 95. in order to perſwade them to the worſhip of the Goſpel, in theſe two Chapters, the third and fourth, proveth the Chriſtian Sabbath, as we ſhall ſee anon. Such is the connection between theſe two, the Worſhip, and the Sabbath, as he that grants the one muſt not deny the other; therefore having brought his Arguments for that his purpoſe he thus concludeth, v. 9. There remaineth therefore the keeping of a Sabbath (ſo in the margent, and in the Greek) for the people of God. He ſaith not there remaineth a Sabbath, but a Sabbatiſme, foreign, the celebration of a Sabbath for the people p. 5of God. Becauſe theſe believers to whom he wrot were forſaking not onelyonly the Chriſtian Sabbath, but alſo the Worſhip: & ſo his ſcope there being to prove both, and to prove the one by the other, therefore he uſeth this word foreign, rightly rendred the keeping of a Sabbath, which comprehendeth both the Sabbath it ſelf, and the Celebration of it in the houſe of Gods reſt, in the ſolemn inſtituted Worſhip. There remaineth therefore the celebration of a Sabbath for the people of God. Now, I ſay, ſuch being his concluſions, by this we ſee, that a main ſcope of the Apoſtle in this Epiſtle is, to prevent this their Apoſtacy from the Worſhip of the Goſpel.

Having thus found out his ſcope, it will be neceſſary alſo and very uſeful ſundry ways, in that which I intend to inſiſt upon from theſe words, that wee conſider alſo, in the ſecond place, what courſe he takes to prevail with them in this matter; namely, Firſt, whereas the Ordinances of the Old Teſtament were given by Angels, and by the hand of Moſes, Gal. 3. 19. Heb. 2. 2. Acts 7. 53. And the Ordinances of the New Teſtament by Chriſt himſelfe. In the two firſt Chapters he ſets out the dignity of Chriſt above Angels. And in the third Chapter he prefers him before Moſes. Conſider the Apoſtle and High Prieſt of our profeſſion Chriſt Jeſus, who was faithfull to him that appointed him, as Moſes alſo was faithful in all his houſe. He to be eſteemed as the builder, and ſuch a builder as made the World, and is God. Verſe 4. Moſes but as a Stone in that building; he as the Son, and as an Owner; Moſes onelyonly as a Servant in this houſe. Now having thus prepared them, he faleth upon his intended ſubject: & having made mention of the houſe of Chriſt, He layeth down that propoſition, chap. 3. 6. p. 6His houſe are we, if we hold faſt the confidence, foreign, and the rejoycing of the hope firm to the end. That is, if we forſake not the Worſhip of the Goſpel. Becauſe under the Jewiſh Ordinances they were in a ſtate of bondage, and becauſe that Law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh to God, Heb. 7. 19. therefore their holding faſt the Ordinances and Priviledges of the Goſpel he calleth an holding faſt the confidence or liberty, and the rejoycing of the hope.

And becauſe the houſe of God is the place of his reſt, (as we ſee Eſai. 66. 1. Where is the houſe that ye will build for me? or where is the place of my reſt? So Pſal. 132. 8. 14.) He taketh occaſion thence to exhort them, not to refuſe the offer made by Chriſt unto them of reſting with him in his houſe: and that he doth,

Firſt, in the words of the Prophet David, Pſal. 95. where he findes an exhortation for his purpoſe, penned to his hand. Wherefore (ſaith he) that is, becauſe wee are his houſe, (as the Holy Ghoſt ſaith) to day if ye will hear his voice (that is, the voice of Chriſt, for his voice it is, whoſe houſe and ſheep we are:) harden not your hearts, as in the provocation, in the day of temptation in the Wilderneſs, when your Fathers tempted me, proved me, and ſaw my works forty years; wherefore I had in diſdain that Generation, (and ſaid, they do alway erre in their hearts, and they have not known my ways) as I ſware, foreign, in my wrath, that they ſhall not enter into my reſt.

The Prophet preſſeth us to hear his voice in this matter, becauſe he is our Shepherd, and we the people of his paſture, and the ſheep of his hand, as was ſaid before. The Apoſtle urgeth us to hear his voice, becauſe he is the Apoſtle and High Prieſt of our profeſſion p. 7faithful in his houſe as the Son, and the Builder of it. He varieth the title, but he ſpeaks to the ſame thing: for what the Lord Chriſt doth as the Apoſtle and High Prieſt of our profeſſion in his houſe, he doth it as the great Shepherd of our ſoules: as we ſee Pſal. 23. where David ſeting forth the bleſſings of his houſe (as we ſee in the cloſe of the Pſalm, and I will dwell in the houſe of the Lord for ever) he doth it by this; The Lord is my ſhepherd, I ſhal not want. He maketh me to lie down in green paſtures, he leadeth me by the ſtil waters, &c.

We heard before that two things eſpecially he doth for us as our Shepherd; he feeds us, and he gives us reſt. Pſ. 23. 2. He giveth us green paſtures, & he maketh us to lie down therein. He ſpreds a Table for us, and that in the preſence of our Enemies. Both theſe he giveth us in himſelf; he is our Bread of Life, & he is our Reſt. In order to both theſe, he hath built us an Houſe of reſt, which is his Church, as we ſhall ſee anon: There he feeds us, and there he cauſeth his flock to reſt at noon. Cant. 1. 7. He appoints alſo a day of reſt to be celebrated in his houſe, in the Service of it.

And becauſe his ſheep are not as the wild beaſts, that live of their own finding, but are under the government and guidance of their Shepherd; therfore called the Sheep of his hand, Pſal. 95. that is, of his government, Pſal. 77. 20. and ſuch as know his voice; therefore at his voice it is, that they come together as his flock in his houſe and Worſhip, and that upon the day appointed for it by himſelfe. O come let us Worſhip and bow down &c. To day if ye will hear his voice, &c. All this he doth as our Shepherd, and he doth it alſo as the Apoſtle and High Prieſt of our profeſſion, in as p. 8much as in that capacity he appoints his houſe, and the ſervice of it, and was faithful therein to him that appointed him, as the Apoſtle ſheweth.

And in as much as he is Lord alſo of the Sabbath, as he is of his houſe, and hath ſet apart and ſanctified that day, for the ſervice of it; this being as much in effect, as if every Sabbath day we heard from him a voice inviting us to reſt with him in his houſe; therefore is it that the Prophet brings in the people of God in that manner, as upon that day, exhorting one another, ſaying, O come let us Worſhip, &c. to day if ye will hear his voice. Nor is there any other day wherein the Saints can be ſuppoſed, ordinarily, to exhort and ſtirre up one another to worſhip God; The other ſix days are appointed for labour, Exod, 20. 9.

I have been willing to ſtay the longer upon this, becauſe it will be uſeful in opening the Covenant of God with Abraham, as we ſhall ſee anon. And becauſe in theſe two chapters, the third and fourth, we have a clear evidence for the Chriſtian Sabbath, which alſo I ſhall make ſome uſe of in clearing the duty of Infant-Baptiſme, which is the thing eſpecially intended in this diſcourſe; for which cauſe alſo I ſhal ſtay yet a litle longer upon theſe two chapters, before I come to my Text, to ſhew from the words of the Apoſtle that by, to day if ye will hear his voice, in that Pſal. 95. is meant the Chriſtian Sabbath day; which may be cleared in this manner.

Firſt, It is evident that it is meant of a day of reſt, chap. 4. 7, 8. He limiteth a certain day, ſaying in David, to day, after ſo long a time, as it is ſaid, to day if ye wil hear his voice, harden not your hearts: for if Joſhuah had p. 9given them reſt, namely, that reſt of which David ſpeaketh, then would he not afterward have ſpoken of another day. Therefore of a day of reſt it muſt be meant; elſe the Apoſtles argument had not been concluding nor pertinent, becauſe many other days might have afterward been ſpoken of, although Joſhuah had given them all the reſt that was ever to be expected.

Secondly, It is meant of ſuch a reſt as God can and ſometimes doth ſwear in his wrath againſt his own people, who are his houſe, and the people of his paſture, that they ſhall not enter into it: this cannot be ſaid of what they enjoy in their perſonal intereſt by faith only; but, as for the comfort of his Ordinances and Sabbath; how this may be ſaid concerning that, we ſhall ſee anon, in opening the promiſe of God to Abraham.

Thirdly, That it is meant of a Sabbath days reſt, appeareth by the manner of the Apoſtles arguing in this place, in as much as the Apoſtle proveth it to be another day of reſt, beſides what was in uſe in the Church before. Another in oppoſition to the ſeventh day Sabbath, and that becauſe David ſpeaketh of it as a reſt to be entred into a long time after, although the ſeventh days reſt was entred into from the beginning of the world, in as much as he ſpake in a certain place, ſaying in this wiſe, and God reſted the ſeventh day from all his works; and in this place again; if they ſhall enter into my reſt: implying a promiſe that ſome ſhall, though others ſhal not enter into it. Now, ſaies the Apoſtle, this being ſpoken by the Prophet David, of a time then to come: and again that he limiteth a certain day, ſaying in David, to day, after ſo long a time; there remaineth therefore the keeping of a Sabbath for the people of God; namely, over and beſides p. 10the ſeventh days Sabbath. Now from this his manner of arguing, it is evident that he ſuppoſeth this day of which David ſpeaketh, ſaying, to day if ye will hear his voice, to be a day of the ſame kind as the ſeventh day Sabbath was; becauſe elſe there had been no ſuch oppoſition to be made, nor would there have been place for an although, or a notwithſtanding, in the caſe as in v. 31. becauſe any other reſt might have alſo been entred into from the beginning of the world, as a believers perſonal reſt by faith was; but that which maketh the oppoſition is that David ſpeaketh of a Sabbath days reſt, to be entred into now a long time after, even in the times of the New Teſtament, of which times that Pſal. 95: is a Propheſie, as appeareth by the Apoſtles application of it in this place; and thereupon he concludes it to be another day of reſt remaining for us beſides the ſeventh days reſt. By this we ſee that by to day if ye will hear his voice, is not meant only of a Chriſtians perſonal reſt by faith, which is every days enjoyment, and was entred into from the beginning of the world, but of another Sabbath days reſt beſides what was in uſe before.

Fourthly, Becauſe it is meant of a day of reſt to be celebrated in the houſe of God, in his Worſhip. So the Apoſtle concludeth, verſe 9. There remaineth therefore a Sabbatiſme, foreign, the celebration of a Sabbath for the people of God: a word comprehending the Sabbath and Worſhip put together, as was before obſerved. And the coherence of the words Pſal. 95. implyeth as much. O come let us worſhip and bow downe, and kneel before the Lord our maker; for we are the people of his paſture, and the ſheep of his hand; to day if ye will hear his voice, harden not your hearts, &c. It appeareth alſo from the Apoſtles wherefore, chap. 3. 7. p. 11His houſe are we; wherefore, as the Holy Ghoſt ſaith, to day if ye will hear his voice, &c. So as if the queſtion be, what voice? or what day? the anſwer from the Pſalm, and from the Apoſtles inference, muſt be this, the day of worſhiping the Lord our maker, and of reſting with him in his houſe, and his voice, whoſe houſe we are, inviteing us unto it.

Fifthly, Becauſe the Apoſtle underſtands it of a day to be kept upon the ſame ground, in relation unto Chriſt his ceaſing from his works, and entring into his reſt, as the ſeventh days Sabbath was in relation to God his ceaſing from his works, after his making the firſt creation, and entring into his. So it followeth verſe 10. There remaineth therefore the keeping of a Sabbath to the people of God; for he that is entred into his reſt, that is Chriſt, hath ceaſed from his works, as God did from his. And that it may appear that it is Chriſt of whom he thus ſpeaketh, I muſt ſtay yet a little longer upon theſe words for the clearing of it.

The Apoſtle in theſe words maketh a further application, and explication of that ninty fifth Pſalm for his purpoſe: for whereas in that Pſalm it is ſaid, that he is the Lord our maker, and we the people of his paſture, and the ſheep of his hand; and therefore ſhould come together, worſhip and bow down and kneel before him; he makes this the reaſon why this other day of reſt, of which David ſpeaketh, ſhould be looked upon as a Sabbath, thus to be celebrated in his houſe and worſhip, as the former Sabbaths were, becauſe this our Lord and maker Jeſus Chriſt, ſpoken of in that Pſalm, hath entred into his reſt, and ceaſed from his works as God did from his.

And that it may appear that Chriſt is that Lord p. 12our maker, whoſe voice we are to hear upon that day; Conſider what is ſaid, Heb. 3. 4, 5, 6. Chriſt the Apoſtle of our profeſſion, who built the houſe, and built all things, and is God, he as a Son was faithful over his own houſe, whoſe houſe are we, if we hold faſt the confidence and the rejoycing of the hope firm to the end. Wherefore (as the Holy Ghost ſaith) To day if ye will hear his voice, harden not your hearts. He exhorts them, in the words of the Prophet, and brings it in with a wherefore, upon what he had ſaid of our being the houſe of Chriſt, therefore he ſuppoſeth, his voice it is we are to hear whoſe houſe we are, which (ſays the Apoſtle) is Chriſt the Son of God, who built both it and all things elſe. His houſe are we; wherefore, to day if ye will hear his voice.

And that it may alſo be clear, that thoſe words, v. 10. are to be underſtood of Chriſt his entring into his reſt:

Firſt, I muſt a little mend the tranſlation, or rather the placing of the words therein; for theſe words, his own, in the former part of the verſe, he that hath ceaſed from his own works, (which make them ſeem to be meant of a Beleevers ceaſing from his ſin, which is his own work) are not rightly placed there, but ſhould be in the latter clauſe; thus, He alſo hath ceaſed from his works, as God did from his own works; for ſo they are in the Greek, foreign, That is, as God did from the works peculiar to his firſt creation, ſo did Chriſt from his.

Secondly, conſider the words, v. 14. which are brought in with a ſeeing then, pointing to ſomething going before, namely to his entring into his reſt; v. 10. Seeing then that we have a great High Prieſt that is paſſed p. 13into the heavens, Jeſus the Son of God, &c. Which can refer only to thoſe words, v. 10. of his entring into his reſt, for that ſuppoſeth his paſſing into the heavens.

Thirdly, it cannot be meant of ceaſing from ſinne, becauſe it is ſuch a ceaſing as was God's ceaſing from his works, which was ſuch as he took ſatisfaction, in what he had done; it was not onelyonly Negative or a bare ceaſing from labour, that God entred into, but a Poſitive reſt, and ſatisfaction. Exod. 31. 17. He reſted the ſeventh day, and was refreſhed; And looked upon his work and ſaid, it was exceeding good. But he that ceaſeth from ſin, looketh upon that as evil, and taketh no ſatisfaction in it at all.

Fourthly, Conſider that thoſe words, v. 10. are the Apoſtles argument to prove that there is another reſt, or keeping of a Sabbath remaining for the people of God, beſides what they had from the beginning of the world, v. 3. and ſince Joſhuahs time, v. 8. for our ceaſing from ſin upon our reſt in Chriſt by faith proveth no ſuch matter.

Fifthly, I may adde, what our Saviour Chriſt ſaith of himſelf, Mark 2. 28. Luke 6. 5. That he is Lord alſo of the Sabbath. He is Lord of Heaven and Earth, Lord of his Houſe, and Lord of his Worſhip. There are differences of adminiſtrations, but the ſame Lord. 1 Cor. 12. 5. and he is Lord alſo of the Sabbath, which he could not be unleſſe he alſo had entred into his reſt, ceaſing from his works, as God the firſt creator did when he ceaſed from his: becauſe the reaſon of the keeping of a Sabbath is put upon this, becauſe it is the day of our Lords entring into his reſt. Exod. 20. 11.Exod 20:11Our everlaſting Sabbath in Heaven will be an entrance into the joy of our Lord; Math. 25. 21.Matt 25:21ſo alſo the comfort of a Sabbath p. 14now is Communion with the Lord of the Sabbath in his own reſt. Therefore ſince he is Lord of the Sabbath, he muſt enter into his reſt, as God did into his; as the Apoſtle ſpeaketh of him in this place. By that which hath been ſaid, it appears, that this is meant of Chriſt his ceaſing from his works, and entring into his reſt. Which being ſo, it is evident concerning this other day of reſt, of which David ſpeaketh, ſaying, To day if ye will hear his voice, that the Apoſtle underſtands it of a day of reſt to be kept upon the ſame ground, in reference to Chriſt his entring into his reſt, as the ſeventh day was in reference unto God his entring into his.

Much more might be ſaid from theſe two chapters for the Chriſtian Sabbath; but I would not ſtay too long in my paſſage to my Text. Thus much was neceſſary to be inſerted, becauſe I ſhall make uſe of it anon, where we ſhall ſee, although it may ſeem too large a digreſſion, yet that it was not needleſs nor impertinent.

Thus it appeareth, that by To day if ye will hear his voice, is meant the Chriſtian Sabbath day; to the keeping whereof, in the Houſe and Worſhip of Chriſt, the Apoſtle exhorteth them (as I ſaid) Firſt, in the words of the Prophet David, verſe 7. Then,

Secondly, v. 12. he exhorts them in his own words to the ſame purpoſe, and as it were by way of commentary upon thoſe words of David. Therefore as the Prophet, ſo the Apoſtle proceeds to preſs his advice and exhortation upon them from their example who fel in the Wilderneſs, ſhewing that David in that Pſalm maketh the condition and caſe of ſuch who in the times of the Goſpel ſhall forſake the Ordinances p. 15and Sabbath of the New Teſtament, refuſing to hear the voice of Chriſt inviting the people of his paſture, and ſheep of his hand, to reſt with him in his houſe upon his day, to be the ſame with theirs who tempted God in the wilderneſſe, in refuſing his offer to give them the land of Canaan, deſtroying the inhabitants before them, and to give them reſt in that land; and that he will ſwear againſt them in his wrath, that they ſhall not enter into his reſt, as he had done againſt theſe who fell in the Wilderneſſe.

Thus having finiſhed in theſe two chapters his arguments, and exhortations taken from that Scripture Pſal. 95. he proceedeth to another, and ſtill in proſecution of the ſame work, namely, to deliver them from this forſaking of the Worſhip and Ordinances of the Goſpel, and that is this. He ſhews, that upon the comming of Chriſt, there was to be a change of the Prieſthood, and of the Law of Ordinances; and that Chriſt is now the onelyonly High Priest over the houſe of God; being a Prieſt for ever, after the order of Melchiſedeck, not after the order of Aaron. This he begins at the fifth chapter; he purſueth it in the ſeventh, eighth, ninth, and to the ninteenth verſe of the tenth chapter, where he concludeth, and from what he had ſaid, perſwades them againſt this Apoſtaſie.

This ſixth chapter, is part of a digreſſion, which he begineth at the eleventh verſe of the fifth chapter: in which he ſharply reprehends them for their unprofitableneſs, when for the time they ought to be Teachers, that they had need to be again taught the firſt principles of the Oracles of God. But that he ſaith he would not do, but would go on to perfection, even to thoſe things which he ſaith are foreign, hard to be underſtood: He giveth his reaſon, becauſe the recovery p. 16of ſuch, who had taſted of the ſweetneſſe of the Ordinances, and Houſe of Chriſt, and were utterly fallen away, not only from them, but alſo from the other principles of the Doctrine of Chriſt, would be but in vain attempted.

This ſharpneſſe of his towards them he againe mollifies, verſe 9. But we hope better things of you, &c. Indeavours to comfort them, and exhorts them, in the words next before my Text, to labour with diligence for a full aſſurance of hope to the end: And not to be ſlothful, but followers of them who through faith and patience inherit the promiſes.

Now in the words of my Text he urgeth this duty of laboring for a ful aſſurance of hope upon them, by ſhewing that ground of this aſſurance of hope, which the Saints have from the example of Abraham, that great pattern of Beleevers: and that two ways.

1. By way of immitation, ſet forth by ſhewing

1. What God did for him, namely,

1. He made him a promiſe of bleſſing and multiplying him,

2. He confirmed it by an Oath,

1. Swearing by himſelfe.

2. That becauſe he could ſwear by no greater, giving to him the beſt ſecurity he could.

2. What Abraham did, and found thereupon.

1. He inherited the promiſe,

2. Yet that after he had patiently indured.

In all this is intimated, if we follow his ſteps and do as he did, that we ſhall find as as he found. Thus is his example propounded for a ground of aſſurance of hope by way of immitation.

2. By way of inſtruction, in as much as what God p. 17did for him, was intended not for him onelyonly, but alſo for all Beleevers, as Heirs of the ſame promiſe together with him.

This is ſet forth, by ſhewing

1. The Nature and Uſe of an Oath among men;

1. Men ſwear by the greater,

2. Ʋnto them it is (in point of confirmation) an end of all ſtrife.

2. God's end in making that Oath to Abraham.

1. That he might ſhew the immutability of his Counſel,

1. More abundantly,

2. To the Heirs of Promiſe.

2. That ſtrong conſolation might be had, ſet forth by

1. The means, namely, by two immutable things, wherein it was impoſſible for God to lye.

2. The perſons that ſhould have it, Beleevers, even of the times of the New Teſtament. That we might have ſtrong conſolation, who have fled for refuge to lay hold upon the hope ſet before us.

By this we ſee that many things might be conſidered from theſe words by way of obſervation.

Firſt, That the things promiſed in the Goſpel, are by the Saints obtained by inheritance. Abraham inherited the promiſe, and all Beleevers are here called the Heirs of promiſe. Begotten to a lively hope, to an inheritance incorruptible, 1 Pet. 1. 2. So Acts 26. 18. Brought from darkneſs to light, and from the power of Satan unto God, to receive forgiveneſs of ſins, and inheritance among them who are ſanctified by faith in Chriſt. And that will be the welcome ſentence from the judge at laſt, Come ye bleſſed of my Father, inherit ye the Kingdom. Their title is ſure, they cannot loſe their portion, and it is ſo great it muſt be freely given, and by ſuch a Father; the Goſpel therefore is his Teſtament: The ſumme of what p. 18is promiſed therein, is an enjoyment of God himſelf: Thoſe that have it, muſt therefore be his Children by union with him in Jeſus Chriſt. And if Children, then Heirs of God, Rom. 8. 17.

Secondly, That thoſe who do enjoy this inheritance, by faith and patience they muſt inherit it. Heb. 4. 2.Heb 4:2This work is carryed on by the power of a creating word, and the word profits not where it is not mixt with faith; Rom. 1. 17.Rom 1:17it is the power of God to Salvation to them onelyonly that believe. And becauſe the Lord will take time to perform his promiſe, diſpatching this great work not all at once, but by degrees, therefore we have need of patience, that having done the will of God, we may receive the promiſe, Heb. 10. 36.

Thirdly, That the example of beleevers is a great advantage to a Chriſtian in beleeving. Abrahams example is here made the ground of a Chriſtians confidence. So Rom. 4. 12. Beleevers are ſaid to walk in the ſteps of Abrahams faith. Thus David comforted himſelf, Pſal. 22. 4, 5. Our Fathers truſted in thee, and they were not confounded.

Faith is a great work, but this incouragement we have; the things to be believed are things of a common ſalvation, Jude 3. A duty to which others are obliged as well as we; and that which many thouſands have done before us. 1 Pet. 5. 9. Whom reſiſt ſtedfaſtly in the faith, knowing that the ſame afflictions are accompliſhed in your brethren which are in the world. So, Col. 1. 23. If ye continue in the faith, grounded, and ſetled, and be not moved away from the hope of the Goſpel, which ye have heard, and which was preached to every creature which is under heaven. As if he had ſaid, Had it been a Goſpel deviſed onelyonly for you, and ſo you put upon a way of believing by your ſelves, you might then have diſputed p. 19the caſe, and have been unſetled; but it is not ſo.

Fourthly, That Oaths are lawful, and in ſome caſes a duty among Chriſtians. God himſelfe ſweareth, and his ſwearing is ſet forth by what is in uſe amongſt men, namely, for confirmation, to put an end to all ſtrife. When he ſwears, he acts after the manner of man; now if he acts as a man, it ſhall not be in that which is ſinful. He was made like us in all things, yet without ſin, Heb. 4. 25. Leut. 6. 13. Thou ſhalt fear the Lord thy God and ſerve him, and ſhalt ſwear by his name. So Jer. 4. 2. whereby we ſee how to underſtand thoſe other places, Math. 5. 33. James 5. 12. namely, that we ſwear not profanely or commonly, but religiouſly, and as a ſacred work; ſo ſaith our Saviour, let your communication be yea, yea, nay, nay: And that we ſwear not by any creature, but by his name; ſuch inſtances are given in both places.

Fifthly, That thoſe who are Beleevers have not onelyonly the Promiſe, but alſo the Oath of God, to reſt their confidence upon. He loveth to do like himſelfe, and therefore to do the utmoſt for his people: In working, his right hand teacheth him, Pſal. 45. 4. and in promiſing and making ſure his promiſe, he doth what may be done for us. Becauſe he could ſwear by no greater, he ſware by himſelf. What cauſe have we to be convinced of ſin, becauſe of unbelief, as our Saviour ſpeaketh, John. 16. 9. ſince God hath done and ſaid ſo much, if we are unbelieving notwithſtanding!

Sixthly, That there is a ſtrife or controverſie between God and each uncomfortable ſoul among his people. Full of diſputes and jealous thoughts we are, which are the cauſe of our diſcomforts; therefore God gives to us his promiſe, and his oath, to be an end of all ſuch p. 20ſtrife between himſelf and us; That by two immutable things, wherein it was impoſſible for God to Lye, we might have ſtrong conſolation.

Other things might be obſerved; I ſhall name but one obſervation more, and that I ſhall inſiſt upon, and for which I made choice of this Scripture upon this occaſion.

It is this.

Seventhly, That what the Lord confirmed by Oath to Abraham, he confirmed it to us, even to all beleevers after Chriſt to the worlds end.

Abraham is here brought in as a pattern, and all beleevers are here ſuppoſed to inherit the promiſe made to him in common with him; in as much as he ſaith that what God did for Abraham, when by Oath he confirmed to him the promiſe of bleſſing him, and multiplying his ſeed, he did it that he might ſhew the immutability of his counſel to the Heirs of promiſe, and that we, that is the beleevers of the New Teſtament, might have ſtrong conſolation: If the promiſe ſo confirmed unto him, had not been intended and belonged alſo unto us, that confirmation of it ſo to him had conduced nothing to our comfort, nor had we been Heirs of that promiſe.

For a further proofe of this point, take Gal. 3. 29. If ye be Chriſts, then are ye Abrahams ſeed, and heirs according to the promiſe. Where we ſee, that what we have in Chriſt, we have it all as Abrahams ſeed, and as heirs with him of the ſame promiſe; and what we have as Abrahams ſeed, we have it all in Chriſt: ſo as the promiſe made to Abraham is an Epitome or the ſumme of the Goſpel. So Luke 1. 55. 72, 73. wee finde that when Chriſt was ſent into the world, and what was done by him, it was to perform the Oath p. 21of God to Abraham. He hath holpen his ſervant Iſrael, in remembrance of his mercy, as he ſpake to our Fathers, to Abraham and his ſeed for ever. To perform the mercy promiſed, to remember his holy Covenant, the Oath which he ſware to our Father Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies might ſerve him without feare, in holineſs and righteouſneſs all the days of our life.

A further proofe hereof we have in all thoſe places where beleevers of the New Teſtament, both Jews and Gentiles, are called Abrahams ſeed, becauſe thereby they are all intitled to his promiſe, made as you ſee, to him and his ſeed. As for inſtance, Gal. 3. 16. To Abraham and his ſeed were the promiſes made; he ſaith not and to ſeeds, as of many, but as of one, and to thy ſeed, which is Christ. And this I ſay, that the Covenant which was confirmed before of God in Chriſt, the Law which was four hundred and thirty years after, could not diſanull. This one ſeed, which is Chriſt, is not meant of Chriſt in his own perſon onelyonly; for then no beleever ſhould be accounted the ſeed of Abraham, but onelyonly Chriſt; but of Chriſt in his myſtical body, as 1 Cor. 12. 12. All the members of that one body, being many, are one body, ſo alſo is Chriſt. Which body (ſaith the Apoſtle here) is not made up of two ſeeds, Jews and Gentiles, but of one ſeed, though made up of both. And that he meaneth Chriſt in that ſenſe is evident by that paſſage. The covenant which was confirmed in Chriſt 430. years before, &c. What before he called a promiſe made to Chriſt the one ſeed, he afterward calleth a covenant confirmed in Chriſt, namely, to us in him as members of his body, both Jews and Gentiles; therefore this one ſeed, which is Chriſt, is meant of Chriſt in his myſtical body. p. 22By which it appeareth that the promiſe made to Abraham was confirmed to beleevers, both Jews and Gentiles, as his ſeed. So Rom. 4. 16. Therefore is it of faith that it might be of 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.

Another proofe is that in Pſal. 105. 6. O ye ſeed of Abraham his ſervant, ye children of Jacob his choſen; he hath remembred his covenant for ever, the word which he commanded to a thouſand Generations, ſaying, unto thee will I give the land of Canaan, the lot of thine inheritance. If any branch of Gods promiſe unto Abraham may ſeem to be meant onelyonly of the Old Teſtament, and not of the New, it is this of the Land of Canaan, Gen. 17. 8. I will give unto thee and to thy ſeed after thee, the Land wherein thou art a ſtranger, all the Land of Canaan, for an everlaſting poſſeſſion, and I wil be their God. Yet is it expreſly ſaid that this promiſe was a Covenant for ever, a word commanded for a thouſand Generations, and for an everlaſting poſſeſſion: which needs muſt extend to the times of the Goſpel, becauſe elſe it had been only for thrice fourteen Generations. Matth. 1. 17. And we know that Canaan hat… long ſince ceaſed to be the poſſeſſion of Abraham… natural ſeed. Thus alſo the Apoſtle ſayth here. That the promiſe and oath which we have, Gen. 22. 16. By my ſelfe have I ſworne, that bleſſing I will bleſ… thee, and multiplying I will multiply thy ſeed, as th… ſtars of heaven, and as the ſand which is by the Sea ſhore and thy ſeed ſhall poſſeſs the gate of his enemies, (which cannot but refer to the conqueſt of that land of Canaan) is made and ſo confirmed unto us, that we might have ſtrong conſolation.

p. 23If the Queſtion be, what that is which is contained in that promiſe concerning Canaan, to be an everlaſting poſſeſſion to Abrahams ſeed, and the Lord to be their God, which is to be fulfilled in the times of the New Teſtament.

I anſwer, It is all that of which Canaan and the good things thereof was a type, namely, the ſpirituall bleſſings of the heavenly Canaan, the Church of the New Teſtament, yea of Heaven it ſelfe. And for the proofe hereof,

Firſt, ſomething we have in that of Ezek. 47. where the Prophet ſpeaketh of the Church of the New Teſtament under the type of Canaan, and ſaith, The Strangers are appointed the lot of their inheritance with the children of Iſrael. Verſe 22. They ſhall have inheritance with you, among the Tribes of Iſrael. Not in the Earthly Canaan, but the Heavenly repreſented by it. So Eſai. 65. 9. Mine Elect ſhall inherit it, and my Servants ſhall dwell there, and Sharon ſhall be a field of Flocks. Speaking of the Church of the New Teſtament.

Secondly, Obſerve that Abraham accordingly did by faith embrace that promiſe of Canaan to be an everlaſting poſſeſſion to him and his ſeed, as a promiſe referring to, and including not onelyonly an earthly, but alſo an heavenly inheritance, Heb. 11. 8. 9. 10. The reaſon there rendred by the Apoſtle, why by faith he left his own country, went into the Land of promiſe, and lived there with Iſaac and Jacob in Tents as ſtrangers, is given v. 10. becauſe he looked for a City which hath foundations, whoſe builder and maker is God. So v. 13. 14. 15. 16. in what they did and ſaid, when they counted themſelves ſtrangers and pilgrims upon earth (ſaith the Apoſtle) they declared, that they did p. 24ſeek a better country, that is to ſay, an heavenly. Then mark what followeth; Wherefore he is not aſhamed to be called their God: namely, in that which he did in fullfilling of his promiſe; implying that if it had been onelyonly an earthly Canaan, which by promiſe they received from him, it had not been worthy of him to give as their God. In this the Apoſtle interprets that promiſe to Abraham, Gen. 17. 8. To thee and to thy ſeed will I give the Land of Canaan, for an everlaſting poſſeſſion, and I will be their God; That is, by the Apoſtles interpretation, he would be ſo in giving them not onelyonly an earthly, but alſo an heavenly Canaan; ſo as together with thoſe earthly bleſſings, he would beſtow himſelfe upon them.

Therefore alſo, when the Iſraelites brought their firſt fruits to the place which God did chuſe to place his name there, and were there to make their acknowledgment before the Prieſt, of the fulfilling of that promiſe, and were required to rejoyce there before the Lord their God, for every good thing which the Lord their God had given them, Deut. 26. 1. to 11. Interpreters do well refer it not onelyonly to temporal, but alſo to the ſpiritual good things, whereof they were a type; becauſe the good things were ſuch as God is there ſuppoſed to give them as their God. And becauſe not onelyonly their firſt fruits, thus given to God, but alſo the whole lump was holy. Rom. 11. 16. which implyeth that they had not onelyonly a natural, but alſo a ſacred and religious uſe of their eſtates in Canaan; And becauſe this whole action was an act of ſolemne worſhip, in which the type and the thing typified always go together.

Hence alſo is it that Eſau is branded for a profane perſon for ſelling his birthright to this promiſe. Had p. 25it been onelyonly of a temporal, and not of a ſpiritual Canaan alſo, there had been nothing of profaneſſe in it; which alwayes is a contempt, or neglect of ſomething ſpiritual. And his ſin is made the ſame with theirs who ſell their birthright now for a morſel of meat. Heb. 12. 16. which thoſe beleevers do, who for worldly advantages forgo their priviledges in the Church and houſe of God; and of ſuch the Apoſtle meaneth it, as is evident by the ſcope of the place, and of the whole Epiſtle, as was ſhewed before, and not of wicked men, for their birthright is nothing elſe but death and hell.

To this I may add what the Apoſtle ſaith, Heb. 3. & 4. chapters: namely, that the Lords offer to the children of Iſrael in the Wilderneſſe, to carry them into Canaan, and to deſtroy the inhabitants before them, and that in performance of his promiſe unto Abraham, Exod. 2. 24. with 3. 6. 8. & 6. 8. Numb. 14. 23. Matth. 11 29.Exod 2:24Num 14:23Matt 11:29was a preaching of the Goſpel to them, chap. 4. 2. 3. And whereas the Goſpel is a promiſe of reſt in God through Chriſt, to every beleever, he ſaith alſo, that it was an offer to them of an entrance into Gods own reſt. And when he ſware that they ſhould not ſee the good Land, concerning which he ſware unto their Fathers, and that their carcaſes ſhould fall in the wilderneſſe; this, by the Prophet David, Pſal. 95. and by the Apoſtle in that place, is called a ſwearing againſt them in his wrath, that they ſhould not enter into his reſt. Which could not have beene ſaid, unleſſe in that promiſe the ſpiritual bleſſings of the heavenly Canaan alſo had been comprehended. Which, albeit I ſuppoſe by that which hath been ſaid, is evident to an impartial mind, yet becauſe ſo many ſtumble at this miſtake, that this promiſe concerning Canaan was no Goſpel promiſe, nor p. 26to be in any part fulfilled in the times of the New Teſtament; and becauſe the vindication of this truth is of concernment to our work in hand, I ſhal ſtay a little in opening this Scripture.

For which purpoſe, let us conſider the words, Heb. 3. 17. With whom was he grieved forty years? was it not with them that ſinned, whoſe carcaſſes fell in the Wilderneſs? It ſhould rather have been rendred thus, Whom had he in diſdain forty years? foreign; The word is taken from the Greek Interpreters, who always uſe it in this ſenſe, throughout the Scripture, namely, to abominate, or reject a thing, as one ſhould do that which is profane, unclean, or hateful: as in thoſe places, Deut. 7. 26. Thou ſhalt utterly deteſt it, aaforeign; Deut. 7. 26.Deut 7:26and thou ſhalt utterly abhor it, for it is an accurſed thing. So 2. Chron. 21. 6. The Kings word was abominable bbforeign.unto Joab. So Pſal. 36. 4. He abhorreth not evil. foreign. So Levit. 26. 15. & 18. 25. Gen. 27. 46. Num. 21. 5. Therefore the Subſtantive, foreign, by the Septuagint, is put for a polluted thing, or an abominable Idol, from which we are to ſeparate. ccforeign. 4 Reg. 23. 13. foreign. Suidas. … Quadraginta …nnis foreign litigavi, ſecundum Rab. Dav. Rab. Abra. foreign cum faſtidis abominatus ſum. Merc.The word in the Hebrew, Pſal. 95. is foreign, I had in diſdain, ſo Junius and Montanus. As I would not omit this place in clearing this point, ſo neither the weight of this word in this ſignification, in opening this place; for the word is ſuch as according to the nature of it, and the uſe it hath in Scripture, it referreth here to God's withdrawing his favour from his people, and his keeping them at ſuch a diſtance in the wilderneſs, forty years, for their ſin, according as he had ſworn againſt them in his wrath, and that in reſpect not only of earthly, but alſo of ſpiritual enjoyments, not ſuffering them to enter into his reſt. A like carriage p. 27of his we read of after their ſin in Canaan, Pſal. 106. 40. The wrath of the Lord was kindled againſt his people, in ſo much that he abhorred his own inheritance, foreign. Therefore I ſay it ſhould ſo be rendred, whom had he in contempt or in diſdain forty years? was it not them that ſinned, whoſe carcaſes fell in the wilderneſs? And to whom ſware he, that they ſhould not enter into his reſt, but to them that believed not? So we ſee they could not enter in becauſe of unbelief. He goes on chap. 4. 1. Let us therefore fear, leſt a promiſe being left us of entring into his rest, any of you ſhould ſeem to come ſhort of it; for unto us was the Goſpel preached as well as unto them; but the word did not profit them, not being mixed with faith in them that heard it.

In theſe words the Apoſtle maketh their caſe and ours to he the ſame; the Goſpel preached alike to both, and the ſucceſſe to be alike, in caſe the word preached be not mixed with faith in them that hear it; as it did not profit them, ſo alſo that it will not profit us. Now that we may diſcover the mind of the Apoſtle herein, and how that offer of Canaan to them was a preaching of the Goſpel, as was ſaid;

Firſt, we muſt have recourſe to, and conſider what was ſaid in ſhewing the ſcope of the Apoſtle in this Epiſtle, pag. 1.

Firſt, That he writeth this Epiſtle to ſuch as did profeſſe the faith of Chriſt. Secondly, that they were forſaking the worſhip of the New Teſtament; and that a main ſcope of the Apoſtle in this Epiſtle is to prevent and cure this apoſtaſie. And for that purpoſe how he telleth them, that the Lords people are his houſe, chap. 3. 6. And exhorts them, in the words p. 28of the Holy Ghoſt, therefore to hear the voice of Chriſt, the Apoſtle and High Prieſt of our profeſſion, inviting us to celebrate his day of reſt in his houſe, in the Worſhip of the Goſpel. And how he argues upon that ſubject in thoſe two Chapters, the third and fourth.

Secondly, we muſt conſider yet moreover, that beleevers are the houſe of Gods reſt in a two-fold capacity.

1. Firſt, as members of the myſtical body of Chriſt, or of the inviſible Church; and ſo, as Homogeneal parts of that body, they are his houſe, not only as collectivly taken together with the whole family of heaven and earth, Epheſ. 2, 19. 20. 21. but alſo ſingly, each beleever is his houſe, as every drop of water is water, as well as the Sea is water, Epheſ. 3. 17. That Chriſt may dwell in your hearts by faith, John. 9. 56. 1. Cor. 6. 19. 1 Joh. 4. 6.

2. Secondly, As in a Miniſteriall body, or a viſible Church; and ſo they are his houſe onelyonly in the way of an Ordinance; as the bread in the Lords ſupper is his body, ſo alſo the Church, or ſociety wherein we worſhip God, is his body and his houſe only in the way of an Ordinance, that is, as the ſupper of the Lord is that Ordinance, wherin we enjoy the communion of the body and blood of Chriſt, and he ſaith of the Bread and Wine, this is my body, and this is my blood; that is, it is equivalently ſo, or in effect the body and blood of Chriſt unto his people: ſo the viſible Church or Congregation, whereof we are a part, and wherein we worſhip God, is that Ordinance, wherein we enjoy the comforts, and perform thoſe duties, which belong to us as members of the body of Chriſt; and is in equivalency, or in effect, the p. 29myſtical body or houſe of Chriſt unto us; ſo as wee have as much therein, in our worſhiping God, as if all the family of heaven and earth were therein met together, and onelyonly they. In this ſecond capacity the Church of Corinth is called the body of Chriſt, 1 Cor. 12. 27. and the Church of Epheſus is called his Houſe, Epheſ. 2. 22.

Thirdly conſider alſo, that as we are the houſe of Gods reſt in this two-fold capacity, ſo accordingly, in the ſame two-fold capacity, have we an entrance into this reſt of God offered to us in the Goſpel.

Firſt in our perſonal intereſt, as beleevers, and as members of the myſtical body of Chriſt by faith.

Secondly, in the publick and ſollemn Worſhip, or Service of his houſe, and ſanctifying of his Sabbaths, both which the Lord hath ordained and ſanctified, to be means wherein our perſonal intereſt is improved, and wherein we have a more full enjoyment of this reſt in God, through Jeſus Chriſt. Now this our entrance into his reſt, as his houſe in this ſecond capacity, is that which the Apoſtle chiefly ſpeaketh to here when he ſaith; Take heed brethren of an evil heart of unbelief, in departing from the living God. And that in caſe the people of his paſture, and Sheep of his hand, even his own children, will not hear his voice, but forſake his worſhip, refuſing his offer in this Goſpel reſt, as they did in the Canaan reſt, he will alſo ſwear againſt them, as he did againſt theſe, that they ſhall not enter into his reſt. And bids them fear, leaſt a promiſe being left us of entring into his reſt, any of them ſhould ſeem to come ſhort of it.

Every true beleever, as conſidered in the firſt capacity, hath reſt in God through Chriſt by faith, from which he ſhall never totally fall. But as conſidered p. 30in the other capacity, as he hath a great advantage to his enjoyment of this his reſt, in the celebration of it upon the day of his reſt, in the ſervice of his houſe the worſhip of the Goſpel: ſo of this a beleever may come ſhort, and ſhall, in caſe he forſakes that holy profeſſion. In this ſence therefore it is called a departure from the living God, chap. 3. 12. becauſe it is a departing from him, as to what a beleever doth enjoy in this ſecond capacity; a departure from him in tanto, though not in toto, in part though not in whole; and in ſo doing he will ſeem to come ſhort alſo of the other, as the Apoſtle ſaith, Heb. 4. 1. leaſt any of you ſhould ſeem to come ſhort of it; for although in his perſonal intereſt and capacity, he enjoyeth his reſt in Chriſt, by faith, yet there will be little appearance of it unto others, if not as little alſo to his own ſoul.

And the caſe herein was juſt the ſame with them who fell in the Wilderneſſe; for though they did not enter into Canaan, yet many of them went to Heaven, and in their perſonal intereſt by faith did enjoy reſt in God in this life too. Moſes, Aaron, and Miriam, were in the number; and they could ſay, Lord, thou haſt been our dwelling place in all Generations, as in the ſong of Moſes, Pſal. 90. 1. And the ſin of thoſe that refuſed to go into Canaan, is called an Apoſtaſie from God, Numb. 14. 9. foreign, in the ſpeech of Caleb to the people, be not ye Apoſtates from the Lord; ſo the Septuagint hath it, whoſe tranſlation the Apoſtle followeth in this place.

And by that which hath been ſaid appeareth the reaſon, why the Apoſtle ſaith, that to us was the Goſpel preached, as well as unto them, and therein ſuppoſeth, that it was preached too to them as well as unto p. 31us: becauſe as the Goſpel is a promiſe of reſt in God, through Chriſt by faith, Matth. 11. 29. ſo the enjoyment of this reſt, in the ſervice of his houſe upon his day, is a part of that Goſpel and promiſe: And as we enjoy it in the Ordinances and Sabbath of the New Teſtament; ſo did they the very ſame reſt, in the Sabbaths and the Ordinances of the Old, whereof Canaan and the bleſſings thereof, with the conqueſt of, and protection from their Enemies was a part. Therefore his offer of Canaan to them was an offer of an entrance into his reſt, and ſo a preaching of the Goſpel to them. As it was the will of God to adminiſter the covenant of grace, in the times of the Old Teſtament, by types and ſhadows, ſo not only by other types, but alſo by this of Canaan. Thus their paſſing from Egypt through the Sea, and their being relieved by water out of the Rock in the Wilderneſs, were but types, yet ſuch as therein they did enjoy the ſame communion with God in Chriſt, as beleevers now enjoy in the Ordinances of the New Teſtament, Baptiſme, or the Supper of the Lord. And that Rock was Chriſt, as well as the Bread in that Supper is his Body, as we ſee 1 Cor. 10. And their caſe the ſame with ours, in point of ſin and puniſhment, as here it is made by the Prophet, Pſal. 95. as to one that reads and conſiders that tenth chapter eaſily appears. Therefore alſo whether the conqueſt of Canaan was not a Church action, as well as other ſervices of the houſe of the Old Teſtament, let it be conſidered.

The reaſon why we may ſo judge is, not onelyonly becauſe they ſubdued thoſe kingdoms by faith; Heb. 11. but alſo, becauſe it was the execution of a Sentence of Anathema, ſo as the deſtruction of the inhabitants p. 32was not upon a naturall ground onelyonly, as in othe… caſes, but upon a ſpiritual, becauſe they were deſtroyed as accurſed things, which ſentence canno… be executed but by a conſecrated people, and only in that capacity; for where there is an execrate, there muſt alſo be a conſecrate, to whom it is made execrable; for theſe two are relatives, and the one cannot be without the other.

This we find Deut. 20. 10. where is commanded a differing carriage of Iſrael to the Canaanites, and to the nations a far off round about. As for the Nations and Cities a far off, Iſrael might make peace with them, which if they refuſed, and by war were overcome, they were to kil only the males; And the word is only this, thou ſhalt ſmite them with the edg of the ſword, v. 13. foreignBut of the Cities of theſe people which the Lord thy God doth give thee for an inheritance (ſaith he) thou ſhalt ſave nothing alive that breatheth, but thou ſhalt utterly deſtroy them, v. 17. the word is, foreign, foreign.Thou ſhalt devote them, or Anathematize them, that is, ſhalt deſtroy them not as men deſtroy enemies according to common rules and light of nature only, but as accurſed things. Therefore the whole congregation became guilty of Achans ſinne in the accurſed thing: where the ſame word is uſed Joſ. 7. 1. The children of Iſrael committed a treſpaſs in the accurſed thing; in the excommunicate thing, ſaith the Geneva tranſlation, not improperly. Ves tantum ſervate vos ab anathemate ne Efficiatis vos anathema. Et vos ipſos ſinguli & alii alios. Junius in Joſ. 6. 21.Josh 6:21And why the whole congregation guilty? Becauſe the conqueſt of Jericho was a Church-action, which implyeth communion, and it was their duty to ſee not only each man to himſelfe, but alſo to watch over one another in it, which if they had done when he forſook his rank to hide his ſtolen goods, that evil might have been prevented. p. 33Joſ. 6. 21. Therefore alſo when the whole congregation ſent to Reuben and Gad, Joſhua. 22.Josh 22and the halfe tribe of Manaſſeh, about the Altar which they thought they had built for worſhip, which (had it been ſo as they ſuppoſed) had been a tranſgreſſion to be puniſhed by the Church of Iſrael, even as the ſetting up of an Idol; This caſe is made by the congregation, in their dealing with them about it by their meſſengers, parallel with that of Achan and Peor, wherein the whole congregation ſuffered for the ſin of ſome few, and was delivered from wrath by puniſhing the offenders.

By that which hath been ſaid, we ſee, that this promiſe of Canaan to be a poſſeſſion to Abrahams ſeed, is a Goſpel promiſe, that Abraham looked upon it as ſuch; and that in performance thereof his ſpiritual ſeed did enjoy not onelyonly an earthly Canaan, but withall an heavenly, even in the times of the old Teſtament; which heavenly Canaan as it is yet in being and ſhall be, and enjoyed by the ſame ſpiritual ſeed ſtill, ſo we are to look upon that promiſe, as intended alſo for us of the New Teſtament, in all generations, and for an everlaſting poſſeſſion.

In this manner hath the Lord been pleaſed to confirm his Goſpel to believers; he hath ſingled out Abraham as a pattern, and confirmed it to him, and in him to us as his ſeed. And it hath been his uſual courſe thus to do. As for inſtance, when he gave that great promiſe, of conquering the enemies of the bleſſed ſeed by conquering God in prayer, he gave it firſt to Jacob, when upon occaſion of his prevailing in wreſtling with God he called him Iſrael. And from him do we at this day claim the ſame priviledge, and are called by that name the Iſrael of p. 34God, Gal. 6. 16. Peace be on them and on the Iſrael of God. So when he gave unto his Saints the keys of the Kingdom of Heaven, he gave them to Peter, and that his new Name in order thereunto, Matt. 16. 18. He had his name before given, Ioh. 1. 42. but there he gives him the reaſon of his new Name, and the comfort of it; and from that gift to Peter the Saints do claim their Church power, each according to their place and ſtation in the Church; for they have it as Peters, that is, as ſtones in that building, or if you will, as confeſſours, which makes them to be Stones in the houſe of God. And as perſons are more or leſſe eminent in that work, ſo have they more or leſſe of that power; therefore the Officers of the Church are intruſted with the greateſt ſhare. So here alſo he ſingles out Abraham, and confirmeth that to him which he intendeth to beſtow upon all beleevers, and gives him alſo his new name upon the ſame account. The reaſons why he hath done thus, I ſhall ſhew anon. But before we come to them, for our more clear proceeding, let us firſt conſider what this promiſe made to Abraham was, and what is the meaning of it.

The Apoſtle here reciteth that promiſe, Gen. 22. 16. where the words are theſe; By my ſelf have I ſworne, that bleſſing I will bleſs thee, and multiplying I will multiply thy ſeed, as the ſtars of Heaven, and as the ſand by the Sea ſhore, and thy ſeed ſhall poſſeſs the gate of his enemies. The Apoſtle here, for brevity ſake, ſets down but two things, Gods bleſſing Abraham, and his multiplying his ſeed: his ſcope in this place being, not ſo much to ſet out the full extent and compaſs of the matter of Abrahams promiſe, but onelyonly the manner of Gods confirming it by an oath: therefore if you p. 35will have a juſt account of that promiſe, you muſt take it as it is ſet down in Geneſis, not only in chapter 22. 16. but alſo in other places, eſpecially in the twelfth and ſeventeenth chapters: for the ſame promiſe is ſeveral times repeated, and by various expreſſions ſet forth. And it containeth four things.

Firſt, in general, that God would bleſs Abraham, and with him all beleevers, the heirs of his promiſe, with all ſpiritual bleſſings in Chriſt, as Children and Heirs of God, Rom. 9. 7. Neither becauſe they are the ſeed of Abraham are they all Children, but in Iſaac ſhall thy ſeed be called, that is, (ſaith the Apoſtle) they which are the children of the fleſh, theſe are not the children of God, but the children of the promiſe are accounted for the ſeed. By which we ſee, the bleſſing which God beſtowed upon Abraham, and with him upon all beleevers, ſaying, bleſſing I will bleſs thee, &c. Gen. 2. is the bleſſing of Gods children, namely, all ſpiritual bleſſings in Chriſt Jeſus. As alſo we find Gal. 3. 16. that the covenant and promiſe made to Abraham, was confirmed to us in Christ; and to this promiſe the Law was added, four hundred and thirty years after. And it is called a preaching of the Goſpel to Abraham. v. 8. even in what was ſaid, In thee ſhall all the nations of the earth be bleſſed. The Scripture (ſaith the Apoſtle) foreſeeing that God would juſtifie the Heathen through faith, preached the Goſpel unto Abraham, ſaying, In thee ſhall all Nations be bleſſed. So that they which be of faith are bleſſed with faithful Abraham. And you ſee the bleſſing is their being juſtified by Chriſt. Again, Gal. 3. 29. If ye be Chriſts, then are ye Abrahams ſeed, and Heirs according to the promiſe. So as look what bleſſings we have in Chriſt, they are all wrapped up in that promiſe made to Abraham; and it was intended by the p. 36Lord to comprehend (as was ſaid before) the ſumme of the Goſpel. This I ſay, in general, was intended in the promiſe made to Abraham; Gen. 5. 15.Gen 5:15and herein his promiſe did not differ from that promiſe made unto our firſt parents, The ſeed of the woman ſhall break the Serpents head.

Secondly, More particularly, in Gods promiſe unto Abraham is contained ſomething peculiar unto him, and which beleevers are to claim particularly from his promiſe made to Abraham; as namely, in the ſecond place, that God would not onelyonly bleſſe Abraham, and in him all beleevers, but alſo would make them bleſſings; and that chiefly and in the firſt place to their familis; and not onelyonly ſo but alſo to Nations, Gen. 12. 1, 2, 3. Bleſſing I will bleſs thee, and thou ſhalt be a bleſſing, and in thee ſhall all the families oj the earth be bleſſed. So Gen. 18. 18. All the nations of the earth ſhall be bleſſed in Abraham. This promiſe Peter alledgeth and explaineth to the Jews, Acts 3. 25. 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. The word is all the families of the earth, foreign, The ſame word we have, Epeſ. 3. 15. Of whom the whole family in heaven and earth is named. The covenant made with Abraham therefore, as by this place we ſee, that we have it in that of Gen. 12. 1: where it was firſt made & given, ſo alſo that it reſpecteth families and poſterity; elſe he had ſaid all the beleevers, or all the people of the earth, not all the families of the earth, ſhall be bleſſed. And he could not have ſaid to the Jews, ye are the children of the covenant, had it not reſpected the children of the people of God. Nor is it to be reſtrained only to the Jews; for p. 37the promiſe is concerning all the families of the Earth. Therefore it followeth in the next words, v. 26. Ʋnto you firſt, God having raiſed up his Son, hath ſent him to bleſs you; therefore to others he was ſent alſo, afterwards to bleſſe them. What we have as Abrahams ſeed, we have it all in Chriſt, as was ſhewed before; therefore he is ſaid to come to bleſſe the children of the covenant, the Jews firſt, and afterwards the Gentiles. And this bleſſing, as it is firſt laid down, Gen. 12. and here repeated by the Apoſtle, wee ſee is a bleſſing both upon the people of God themſelves, and upon their families.

Nor is this promiſe to be reſtrained only unto this, that of Abraham and his ſeed the Lord Chriſt ſhould come, (although that alſo be included, becauſe what we receive from Abraham, we have it all in Chriſt) for ſo all thoſe of the line of Chriſt were bleſſings to the world as well as he. And becauſe here is ſomething intended applicable to all beleevers, namely that they alſo ſhall be bleſſings in their generations; And becauſe a bleſſing upon families is intended alſo, for ſo the words run, thou ſhalt be a bleſſing, and in thee ſhall all the families of the earth be bleſſed; therefore I ſay it muſt not be ſo reſtrained.

But the meaning is, whereas the Lord in beſtowing mercy and ſalvation upon the ſons of men proceedeth not according to their merit, either in being or foreſeen, but according to his own free-choice; that in his covenant with Abraham he hath thus far limited himſelfe, and diſcovered his mind and purpoſe, that his choice ſhall not be proportionably all over the world alike, but that it ſhall be by families and nations; ſo as he will ordinarily caſt elect children upon elect parents; and the lot of the Saints in p. 38neighbourhoods and places together, and not by equal numbers, in each part of the world alike. Had not his election been ſo limited to families and nations, neither Abraham nor beleevers could have been ſaid to be bleſſings, in ſpiritual things, either to their families, or to any other where they live; as now they are, becauſe God ſo bleſſeth only his Elect, Epheſ. 1. 3, 4. Hee hath bleſſed us according as he hath choſen us.

And for a further proof that this alſo is one part of Gods promiſe unto Abraham, and in him confirmed unto all beleevers, it is not to be omitted that, de facto in experience, we have found it ſo. In all ages God hath caſt it ſo in his providence, that his people are not to be found in all places alike; but we find them together in ſome families and nations. Now this is not fallen out by chance, but becauſe God hath ſo made his choice, hath been a God to beleevers and to their ſeed, in their Generations; and hath made them bleſſings, for the converſion and edification of their children, neighbours, and acquaintance, and that not onelyonly by a common providence, as he bleſſeth the corn and graſſe of the field, (although it muſt be granted that in an ordinary way of cauſes, good education and example is a great advantage towards the ſeaſoning of the hearts of little ones, with the knowledge and love of Chriſt) but it is by vertue of a ſpecial word of bleſſing, a creating word of promiſe, which giveth a being to the things promiſed, even this promiſe made to Abraham, and in him to all believers; Bleſſing I will bleſſe thee, and thou ſhalt be a bleſſing, and in thee ſhall all the families of the earth be bleſſed: without which, ſuch examples and other means of education and converſion had not had p. 39ſuch efficacy and power in turning ſinners unto God.

But in the next place, let us ſee what the Scripture faith further for a proofe hereof. That in Pſal. 105. mentioned before, ſpeaketh ſomething to it, where it is ſaid, that Gods covenant with Abraham was a word which he hath commanded to a thouſand generations: which phraſe implyeth that it ſhould be a bleſſing conferred upon poſterity, from generation to generation, according to that in Gen. 17. 7. I will eſtabliſh my covenant between me and thee, and thy ſeed after thee, in their generations, to be a God to thee and thy ſeed after thee.

That which maketh it more clear is that of our Saviour, upon the converſion of Zacheus; Luke. 19. 9. Now is ſalvation come into this houſe, for as much as he alſo is become a ſon of Abraham. Salvation was not onelyonly come into his ſoul, but alſo into his houſe, and upon that account. And for the ſame reaſon it was that Paul could uſe that argument to the jaylour, Act. 16. 31. Believe and thou ſhalt be ſaved and thy houſe, namely, becauſe of this promiſe unto Abraham, that God would bleſſe Abraham, and with him beleevers as his ſeed, and make them bleſſings to their families: ſo as the converſion of the father of the family would bring ſalvation into his houſe.

To this purpoſe alſo is that in Rom. 11. 16. If the caſting away of them be the reconciling of the world, what ſhall the receiving of them be but life from the dead? For if the firſt fruits be holy, the lump alſo is holy; and if the root be holy, ſo are the branches. He ſpeaks it of the calling of the Jews, and putteth it upon this: He maketh Abraham and the Fathers to be an holy root, as we ſee verſe 28. As concerning the Goſpel they are enemies p. 40for your ſake, but as touching the election they are beloved for the Fathers ſake; for the gifts and calling of God are without repentance. The Jews are broken off from this holy root, and the Gentiles are graffed into the ſame root, and the time is comming when the Jews ſhall be graffed in again, and that for the Fathers ſake, and becauſe the gift once given to them God will not repent of.

If it be ſaid that graffiing into the holy root, is to be underſtood of the Gentiles being brought into the Church: I anſwer, it comes all to one; for the church bringeth fourth children unto Abraham, Gal. 4. Jeruſalem which then was, is ſaid to have her Children; who adhering to the letter of the Law, in oppoſition to the Goſpel which was typified and ſhadowed therein, ſought to be juſtified by the works of the Law; born therefore, as Iſhamel was by Agar, onelyonly after the fleſh. And Jeruſalem which is above, which is the mother of us all, hath her children alſo; who being juſtified by faith, are brought forth, as Iſaac was by Sarah, by promiſe. But whether it be the one or the other, we ſee that both ſorts of children are brought forth to Abraham. All the children of the Church are Abrahams ſeed. Therefore I ſay it cometh all to one.

Nor may we ſay that Chriſt only is this holy root, into which the Gentiles are graffed; becauſe it had been no argument to ſay, Becauſe Chriſt is holy, therefore the Jews are or ſhall be holy, and therefore ſhall be converted. But, make Abraham that holy root, and the argument is good. And becauſe the Jewes which are to be converted cannot be ſaid to be natural branches to Chriſt, as to their own root, as they are ſaid to be to that root of which the Apoſtle p. 33ſpeaks; namely, by reaſon of their relation to it, as branches of it. So as this bleſſing upon families and kindreds, and his ordering in ſuch manner his election, as hath been ſhewed, as by this Scripture you ſee, it was intended in the promiſe unto Abraham: ſo alſo that it is ſtill in being, and ſhall be to a thouſand generations, to all generations (ſo I ſuppoſe we are to underſtand that phraſe, Pſal. 105.) even to the worlds end.

Which will yet be more evident, if we compare this Rom. 11. with Eſai. 59. 20. For the Apoſtle cites that place, to prove the converſion of the Jews to be expected in the latter days. v. 26. So all Iſrael ſhall be ſaved, as it is written, There ſhall come out of Sion a deliverer, and ſhall turn away ungodlineſs from Jacob. For this is my Covenant unto them (namely, the Jews) when I ſhall take away their ſins, that is, when they are called, and ingraffed again into their own Olive tree, from which for a long time they have been broken off. Now if we look into Eſai. 59. we ſee there what this covenant is, viz. in the words next following at verſ. 21. 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, even for ever. Then mark what the Apoſtle affirmeth hereupon, Rom. 11. 28. As concerning the Goſpel, they are enemies for your ſake, but as touching the election, they are beloved for the Fathers ſake; for the gifts and calling of God are without repentance. So as it is the purpoſe of God's election, thus made according to his covenant with Abraham, which entayleth thus his bleſſing upon families from generation to generation; which, as by this of the Prophet Eſaiah p. 34compared with that of the Apoſtle, it appeareth, that it ſhall be verified even to the converted Jews in the latter days: ſo by the Apoſtle Rom. 11. we find that this priviledge is no other then what is and hath been enjoyed by beleeving Gentiles ſince their being graffed into the ſame root and Olive tree from whence the Jews were broken off.

For this cauſe alſo the Apoſtle ſaith of the children of beleevers, that they are holy, 1 Cor. 7. 14. And the Apoſtle Peter exhorts the repenting Jews to be baptized, becauſe the promiſe was to them and to their children, Acts. 2. 38. Both which places I ſhall open in the application; namely, this in the third uſe of the point, the other in the fourth.

A further evidence of this truth, that in the covenant of God with Abraham was promiſed to his people ſuch a bleſſing upon poſterity, we have from the nature and uſe of circumciſion, and the application of it to the child, as a neceſſary and eſſential part of that ordinance; Gen. 17: 10: 14.Gen 17:10Gen 17:14this branch of the promiſe, concerning the circumciſion of the heart of the ſeed of his people, being thereby ſignified and ſealed. As alſo from Abrahams being therefore called the father of all them that beleeve, Deut. 30. 6.Deut 30:6becauſe of his receiving this promiſe of ſuch a bleſſing upon families, and the ſeal thereof, in order to the increaſe of his ſpiritual ſeed. …am. 11. to 18.Both which I ſhall have occaſion to ſpeak to in the firſt uſe of the point, and thither I refer my Reader rather then ſtay upon either of them here. Where we ſhall alſo ſee, that this ſecond branch is one maine thing, which is peculiar to this covenant of God with Abraham, which was therein added unto that promiſe, which was given unto the Church of God before.

p. 35Obj. But it will be ſaid, that many times a godly parent hath ungodly children, and ſometimes the children of ungodly parents prove beleevers; how then is a Beleever a bleſſing to his family? or how is Gods election caried through the families of his people, as was ſaid?

To this I anſwer.

Anſw. Firſt, that although he maketh his people bleſſings, yet ſometimes it proveth not effectual; Gods bleſſings do not always take effect upon the ſons of men, through their ſin. As he hath promiſed his bleſſing upon his word, that is, that God himſelf will be preſent with it, and work in and by it; for which cauſe it is not a common but an holy word, namely, ſo in it ſelfe, yet is it not always effectuall to the hearers of it.

Secondly, There is an evident reaſon, why notwithſtanding God hath promiſed ſuch a bleſſing upon beleevers, their families and children, yet that ſometimes this bleſſing ſhould not take effect.

1. Becauſe ſometimes family duties are neglected; beleevers ſometimes follow not Abrahams ſteps, in faith and obedience, and in cloſe walking with God, as his ſervants and friends, as they ought to do; and then no wonder if ſuch perſons and their children come ſhort of this bleſſing, becauſe God who ordaineth to the end, ordaineth alſo to the means; therefore the children of ſuch Parents by ſuch example will be apt to grow remiſſe and careleſſe in Religion.

2. Becauſe, although his promiſe be to carry his election ſo, as to caſt elect children upon elect parents: yet he reſerveth to himſelfe, and alſo uſeth, in this, a liberty, namely, ever and anon to be ſtill breaking p. 36off ſome, and graffing in others into this holy root. So he paſſed by Iſhmael, and took Iſaac: paſſed by Eſau, and took Jacob: afterwards he brake off the Nation of the Jews, and graffed in the Gentiles: at laſt he will graff the Jews again into their owne root. So now a days a beleevers child proves ungodly; then is that child broken off: an unbeleevers child is converted to the faith; then is that child graffed into this holy root. Therefore, for a right underſtanding of this promiſe made to Abraham, we muſt take in that caution or qualification to it. And it was neceſſary, as God hath ſo farre confined himſelf in his election, namely, to families and nations, that he ſhould withal reſerve this liberty; becauſe if he had ſo entayled his election to beleevers families, as that none of their poſterity ſhould ever be broken off, very many and great inconveniences, through mans corruption, would enſue.

3. A third thing conteined in the Lords promiſe unto Abraham, is, That by thus bleſſing, and making beleevers bleſſings, God would multiply his ſeed, Gen. 22. 16. Bleſſing I will bleſſe thee, and multiplying I will multiply thy ſeed as the ſtars of Heaven, &c. So Gen. 17. 2. I will make my covenant between me and thee, and I will multiply thee exceedingly; and v. 5. Neither ſhall thy name any more be called Abram, but thy name ſhall be Abraham. for a Father of many Nations have I made thee. This alſo is part of the Goſpel and conteined in the promiſe made to him and us, as we may ſee further by that which is here expreſſed in the Text. When the Apoſtle would give inſtance of what God had confirmed by oath to Abraham, that he might ſhew the immutability of his counſel to the Heirs of promiſe, and that we might have ſtrong conſolation, p. 37he gives that for one, the multiplying of his ſeed.

A further proofe we have, Gen. 15. 5. 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. Abraham beleeved (it is ſaid) and it was counted to him for righteouſneſs. This the Apoſtle bringeth to prove juſtification by free grace, through faith in Chriſt, Rom. 4. 3. 18. 22. Therefore that multiplying of his ſeed promiſed in thoſe words, ſo ſhall thy ſeed be, had reference not onelyonly to the Jews, but alſo to believing Gentiles, the increaſe of whoſe number by means of Gods bleſſing believers ſo as to make them bleſſings, as Abrahams ſeed, was intended in that promiſe, and as part of that Goſpel which God preached unto Abraham; elſe his beleeving it had not been imputed for righteouſneſſe, nor the Apoſtle alledged it to prove juſtification by faith in Chriſt, as he doth in that place.

Again, we know that one great promiſe to beleevers now under the New Teſtament, is, that the kingdome of Chriſt, that is, the Church at laſt ſhall fill the world. Dan. 2. The ſtone cut out without hands, which ſmote the image upon the feet, and brake to pieces the Iron, and the Clay, the Braſſe, the Silver, and the Gold, became a great mountain, and filled the whole earth. And the ſtone is interpreted of the kingdome of Chriſt, v. 44. To this purpoſe is that of our Saviour, Matth. 13. 31. comparing the kingdom of Heaven to a grain of muſtard ſeed, which is the leaſt of all ſeeds, but when it is grown is the greateſt of all herbs. And that it is like to leaven, which a woman took and hid in three meaſures of meale, till the whole was leavened. Now the Lords making beleevers bleſſings, and thereby p. 38multiplying Abrahams ſeed, is that which makes his kingdome thus to be like leaven, whereby the whole world at laſt will be ſeaſoned with the knowledge, and love of Chriſt. Therefore this multiplying of beleevers, ſo as to fill the world, is made by the Apoſtle (Rom. 4. 13.) to be part of Abrahams promiſe. The promiſe that he ſhould be Heir of the World was not to Abraham, or to his ſeed through the Law, but through the righteouſneſs of faith. Then mark what followeth, v. 16. Therefore it is of faith, that it 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, I have made thee the Father of many Nations. Who againſt hope, beleeved in hope, that he might be the Father of many Nations, according to that which was ſpoken, ſo ſhall thy ſeed be, namely, as the ſtars of heaven for number. From theſe words obſerve, Firſt, that Abraham by the promiſes given unto him was made the Heir of the world. Secondly, that the promiſe of multiplying his ſeed, in thoſe words, I will make thee a Father of many Nations, and, ſo ſhall thy ſeed be, was one promiſe whereby he was ſo made the Heir of the world. Thirdly, that this promiſe of multiplying his ſeed, and of his thereby being made the Heir of the world, was not made to Abraham or his ſeed through the Law, but through the righteouſneſſe of faith; therefore a Goſpel promiſe. Fourthly, that this promiſe was made ſure to all beleevers, as well Gentiles as Jews.

Fourthly. A fourth thing conteined in Abrahams promiſe, confirmed both to him and all beleevers, is, that his ſeed ſhall poſſeſſe the gate of his enemies, Gen. 22. 16. The place here cited by the Apoſtle in the p. 39Text, as intended alſo to the Heirs of promiſe in the New Teſtament. By my ſelfe have I ſworn (ſaith the Lord) that in bleſſing I will bleſſe 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 poſſeſſe the gate of his enemies; that is, their power and authority. For as gates were for defence, ſo they were places of judgement. Amos 5. 15. Hate the evil, and love the good, and establiſh judgement in the gate. Deut. 16. 18. Judges ſhalt thou make in all thy gates. Dan. 2. 49. Shadrach, Meſhach, and Abednego, were ſet over the affairs of the provinces, but Daniel ſat in the gate of the King. This therefore was Gods promiſe unto Abraham, that by means of this bleſſing he would ſo multiply his ſeed, as they ſhould not only fill, they ſhould alſo ſubdue the world at laſt, and raign over it, Pſal. 47. 3. He ſhall ſubdue the people under us. Rev. 11. 15. The Kingdomes of this world ſhall be the Kingdomes of the Lord, and of his Chriſt. Dan. 7. 18. 28. The Kingdom, and Dominion, and the greatneſſe of the Kingdom under the whole Heaven, ſhall be given to the people of the Saints of the moſt High, and all Dominions ſhall ſerve and obey him.

All this you may obſerve is reduced to Abrahams promiſe. Pſal. 47. (which is a parallel prophecy to that of Dan. 7.) O clap your hands all ye people, ſhout unto God with the voice of triumph; for the Lord moſt High is the King over all the earth. He ſhall ſubdue the people under us, and the nations under our feet. God raigneth over the heathen, God ſitteth upon the Throne of his Holineſſe. Then mark what followeth; The Princes of the people are gathered together, even the people of the God of Abraham. All this dignity and power therfore is confirmed upon them as his ſeed, and heirs of his promiſe. And although by what p. 40hath been ſaid it is evident that this alſo is one branch of Gods promiſe made to Abraham: Yet, I ſhall adde one place more, wherein (with ſubmiſſion, I ſuppoſe) we have alſo a propheſie, of what God wil do for his people in this kind, and all reduced ſtill to his promiſe unto Abraham. It is Pſal. 105. mentioned before, a Pſalm made upon occaſion of Davids bringing the Ark to the Tabernacle, which he had prepared for it upon mount Sion, as we ſee 1. Chron. 16. 1, 7. in which accordingly we have a propheſie, foreſhewing what God will do when he ſhall ſet his King upon his holy hill of Sion; having daſhed his enemies in pieces like a Potters veſſel; even when the Kingdomes of the earth are become the Kingdomes of the Lord, and of his Chriſt. In which propheſie obſerve two things.

Firſt, how he putteth all that he ſaith therein, upon Gods promiſe unto Abraham. O give thanks unto the Lord, make known his deeds among the people, ſing unto him, talk of his wonderous works, O ye ſeed of Abraham his ſervant, ye children of Jacob his choſen. Againe, v. 8. Which covenant he made with Abraham, and his oath unto Iſaac, and confirmed the ſame to Jacob, ſaying, Ʋnto thee will I give the Land of Canaan, the lot of your inheritance. And verſe 42. what the Lord did for his people, was, that he remembred his holy promiſe, and Abraham his ſervant.

Secondly, obſerve what he ſaith of Abrahams ſeed, namely, by ſetting down what God had already done, in fulfilling his promiſe unto Abraham; he foretells what he would do afterwards in a more glorious way; and that he doth by three types. Firſt before they went into Egypt, when they were but few, rebuking Kings for their ſakes, ſaying, Touch not mine p. 41anointed, and do my Prophets no harm. From verſe 12. to 15. Secondly, the hiſtory of Ioſeph, from v. 16. to 22. which he bringeth in with a moreover, as being an inſtance of the like nature. He being ſold by his brethren, for a ſeaſon was in priſon, in fetters of Iron; until the time that his word came, namely, that what God had promiſed was to be fulfilled. Then the King ſent and took him, and made him ruler over Egypt; to bind his Princes at his pleaſure, and teach his Senatours wiſdom. Thirdly the hiſtory of Iſrael in Egypt: brought in with an alſo, as being another inſtance of that kind. Firſt, in a ſtate of ſervitude, then afterwards the Egyptians deſtroyed for Iſraels ſake, they brought out with riches, and Canaan given them, that they might obſerve his ſtatutes, and keep his laws. Under theſe inſtances thus given, I ſuppoſe, you have a propheſie, of what God will do for his people now, in the times of the Goſpel, namely, however kept under and oppreſſed for a ſeaſon, yet at laſt the dominion ſhall be theirs, poſſeſſing the gate of their enemies. The Lords rebuking Kings, advancing Ioſeph, deſtroying Egypt, delivering his people, caſting out the Canaanites, were types of all this; as appeareth, not onelyonly in that the Pſalmiſt was a Prophet, and that Iſrael then was a type of Iſrael now under the Goſpel, and their Canaan a type of ours; but alſo becauſe the Pſalmiſt in his Preface, v. 8. ſpeaketh of that which followeth in the Pſalm, as wherein God remembred his covenant for ever, the word which he commanded to a thouſand generations, which covenant be made with Abraham, and confirmed the ſame to Jacob for a Law, and to Iſrael for an everlaſting covenant: which could not have been ſaid, had not he intended to do the ſame things over againe, in the times of the Goſpel, which he p. 42then did for his people; and what he did then to be a type of what he would againe doe in a more glorious way. It had not been worth the while for the ſpirit of God, onelyonly to repeat the Hiſtory, having ſet that down at large already long before; but (with ſubmiſſion, I ſay, to better judgments) I ſuppoſe, in theſe hiſtories the ſpirit of God intended a ſample, & propheſie of what God will do for his oppreſſed people at the laſt, namely, he will cauſe them to poſſeſſe the gate of their enemies: and that in remembrance of his holy promiſe, and of Abraham his ſervant.

Therefore you may obſerve how it is ſaid, that the Hiſtory of the children of Iſrael, and of Gods dealings with them in the Wilderneſſe, and in Canaan, conſiſteth of Parables, and dark ſayings. Pſal. 78. 1. Hearken my people to my Law, I will open my mouth in a Parable, I will utter dark ſayings of old. What are theſe dark ſayings? Namely, he repeateth the Hiſtory of the Children of Iſrael, in the Wilderneſſe, and in Canaan. Now Hiſtories, of themſelves, are very eaſie to be underſtood; but it ſeemes there was more intended in thoſe Records, beſides the bare Hiſtory, namely, that it contained types, and ſamples of what God would do again, after Chriſt, and that in a more ſpiritual way. And you may obſerve, by comparing Pſal. 78. 2. with Matth. 13. 35. that the Evangeliſt affirmeth that 78. Pſalm to be a propheſie of Chriſt, inſtructing his Diſciples in the Law. For when Chriſt had been teaching the people by parables, what the ſeveral ſorts of hearers may expect, each according to their kind and their cariage in that work, he ſaith, that this the Lord Chriſt did, that it might be fulfilled which was ſpoken by the Prophet, ſaying, I will open my mouth in Parables, I will utter things which have been p. 43kept ſecret from the foundation of the world. Upon the ſame account this 105. Pſalm is a propheſie, although it ſeemeth to give us but the repetition of an Hiſtory. That ſeventy eight Pſalm I ſhall have occaſion to ſpeak to more fully by and by.

Thus we ſee, from that Pſal. 105. that what is ſaid of the conqueſt of the world by the kingdome of Chriſt, is alſo a part of that promiſe made to Abraham and his ſeed. And that we find it to be a part thereof, not onelyonly in that of Gen. 22. 16. Thy ſeed ſhall poſſeſſe the gate of his enemies: But alſo in that of Gen. 17. 8. I will give to thee and to thy ſeed after thee, the Land wherein thou art a ſtranger, all the Land of Canaan, for an everlaſting poſſeſſion, and I will be their God. For a further clearing hereof, namely, that in that promiſe of Canaan to be an everlaſting poſſeſſion to Abrahams ſeed, that conqueſt is intended;

Firſt, let it be conſidered, that we have already found in that promiſe that which maketh it a Goſpel promiſe, to be fulfilled in the times of the New Teſtament: namely, the ſpiritual bleſſings of the Heavenly Canaan, whereof that land and the good things thereof was a type. p. 23. Now one part of thoſe ſpiritual bleſſings of the Heavenly Canaan is the multiplying of the ſpiritual ſeed, whereby the whole world at laſt ſhall be filled, and ſubdued unto Chriſt, as hath been ſhewed. Therefore if the ſpiritual bleſſings of the Heavenly Canaan be intended in that promiſe, the conqueſt of the world by Abrahams ſpiritual ſeed cannot be excluded. Moreover becauſe this conqueſt is to be a ſpirituall work, to be effected by the ſword of the ſpirit, the word of God, including therfore alſo a conqueſt of ſin, and an injoyment had of the bleſſings of the Heavenly Canaan, the kingdom p. 44of Jeſus Chriſt: Therefore this conqueſt is it ſelf a part of thoſe ſpiritual bleſſings. And what God did for Abrahams ſeed in that Land, was alſo a type thereof.

Secondly, I may adde, that it will not be denyed, but that in the conqueſt of the earthly Canaan, Abrahams ſeed was made to poſſeſſe the ga… of their enemies, and by that it will appear that thoſe two places before mentioned, Gen. 22. 16. concerning the poſſeſſion of the enemies gate, and Gen. 17. 8. touching Canaan to be an everlaſting poſſeſſion, are parallel, both ſpeaking to the ſame thing. Which being ſo, as the Apoſtle here in my Text, by citing, and alledging for our conſolation, that oath of God, Gen. 22. 16. concerning the multiplying of his ſeed, and cauſing it to poſſeſſe the gate of his enemies, hath fixed the fulfilling of that promiſe alſo upon the times of the New Teſtament; ſo it needs not much be queſtioned, but that their poſſeſſing of the gate of their enemies, in the earthly Canaan, was a type of what the ſpirituall ſeed ſhould doe, as to the enemies gate, in the times of the New Teſtament. But becauſe to ſome it may be it will be yet a queſtion, let us conſider,

Thirdly, what is ſaid of Canaan, Gen. 9. 26. Where the Lord giveth a promiſe to Shem, and Japheth, to the ſelfe ſame purpoſe, and of the ſame tenour as here in theſe two places, he doth to Abraham and his ſeed. Bleſſed be the Lord God of Shem, and Canaan ſhall be his ſervant; God ſhall enlarge, or perſwade, Japheth, and he ſhall dwell in the tents of Shem, and Canaan ſhall be his ſervant. As for his being a ſervant unto Shem, that was fulfilled in the conqueſt of the earthly Canaan by Abrahams ſeed, who were Shems poſterity; but for p. 45his being a ſervant to Iapheth, dwelling in the tents of Shem, that is to be fulfilled in the times of the New Teſtament, when Iews and Gentiles make one Church, one ſpiritual ſeed of Abraham. Gal. 3. 16. Rom. 4. 16.Gal 3:16Rom 4:16That I think will be granted to be the meaning of thoſe words, God ſhall enlarge Japheth, and he ſhall dwell in the tents of Shem. And upon the ſame account as Shem and Japheth are put for the Church of the New Teſtament, wherein none can with any certainty affirm which is Japheths poſterity in nature, and which is Shems; Canaan is there put for the wicked of the world, whether of his poſterity or not. And as Shem, and Japheth, are there made types of the one, ſo alſo is Canaan of the other; and the meaning this, that in the times of the New Teſtament, there will be a ſeaſon wherein the wicked of the world ſhall be under the Church of God. Therefore here when God comes to renew the ſame promiſe unto Abraham, with an addition touching the manner how it ſhould be accompliſhed, namely, by his bleſſing and multiplying his ſeed, he ſpeaketh in the ſame phraſe, and ſaith, To thee and to thy ſeed will I give all the land of Canaan, for an everlaſting poſſeſſion, and thy ſeed ſhall poſſeſs the gate of his enemies: The meaning therefore muſt be the ſame, namely, that he and his ſeed ſhould be heirs of the world; and that his ſeed ſhould fill the world at laſt, and rule over it, as hath been ſhewed.

For a further clearing hereof, conſider how the Prophet Zachariah ſpeaking of thoſe laſt times, wherein that promiſe, Canaan ſhall be his ſervant, ſhall bee fulfilled, ſaith, In that day there ſhall be no more the Canaanite in the houſe of the Lord of Hoſts, Zach. 14. 21. where by Canaanite is meant a wicked man, or a man of the world; according to that in Rev. 21. 27. a p. 46place parallel to this in Zachariah ſpeaking of the ſame times and things. There ſhall in no wiſe enter into it, that is, the Church or Houſe of God, any thing that defileth, neither whatſoever worketh abomination, or maketh a lye; but they which are written in the Lambs Book of life.

And for a further illuſtration of this matter, it is conſiderable, what one very probably obſerveth concerning that of Abraham, Gen. 14. how, in reſcuing Lot, he overcame thoſe four Kings, whoſe people afterwards became the four Monarchyes, or Kingdomes ſet forth by Nebuchadnezzars image, which Abrahams ſeed at laſt ſhall break in pieces, and obtain their power. Dan. 2. Amraphel King of Shinar, afterwards the Babylonian Monarchy, Gen. 11. 2. Arioch King of Ellaſar the Grecian, for Hellas is the name of Greece, foreign, he came into Greece. Acts. 20. 2.Acts 20:2Chedar-laomer King of Elam, the Perſian, Eſai. 21. 2. Dan. 8. 2. And Tidal King of Nations, the Roman; for it is ſaid, Gen. 10. 2. that by Japheths poſterity were the Iſls of the Gentiles or of the Nations divided, which is the ſame title with this in Gen. 14. King of Nations, or of the Gentiles, for it is the ſame; and it is taken for granted that the poſterity of Japheth did inhabit, and people Europe, where afterward the Roman Monarchy did obtain. Which being ſo, then Abrahams conqueſt was a type or ſample of what God would do for Abrahams ſeed, his Saints, in after ages then a long time to come.

Thus we ſee in theſe foure things, what that promiſe is which God made to Abraham, and in him to all beleevers, as his ſeed; and what particulars are contained in it. And it needeth not ſeem ſtrange that it is ſo comprehenſive, becauſe it was intended p. 47to contain the whole Goſpel; which Goſpel we ſee doth not only bring us the glad tidings of remiſſion of ſinnes, and ſalvation by Chriſt; but alſo concerning the Saints being put into a Kingdome, as alſo the increaſe and power which that Kingdome ſhall obtain, and by what means it ſhall be made ſo to increaſe; for which cauſe alſo it is called the Goſpel of the Kingdome; and godlineſs is ſaid to have promiſe of the life that now is, and of that which is to come, 1. Tim. 4. 8. Now let us in the next place conſider the reaſons of the point, and that in each of thoſe particulars before mentioned; which therefore I ſhall ſhew by anſwering ſo many Queſtions; viz. four.

Queſt. 1. Why the Lord ſhould take this courſe in bleſſing of his people? Evident it is that he was reſolved to bleſſe them as his Children, with all ſpiritual bleſſings in Chriſt; but why ſhould he do it in ſuch a method, to ſingle out one of his people, namely Abraham, and to bleſſe him as the originall pattern, and in him to bleſſe all the reſt as his ſeed? For ſo the point is, that what God confirmed by oath to Abraham, he confirmed it to us, even to all beleevers to the Worlds end.

To this I anſwer.

Anſw. The reaſon of it is in the Text. Namely, that he might ſhew the immutability of his counſel to the Heirs of promiſe, and that he might doe as much as might be to help and ſtrengthen his peoples faith, that they might the better truſt him. The Lord knew that by drawing out his work into length of time, as he hath done, and laying his deſignes ſo long before, he ſhould have occaſion to do the ſame things over againe and againe, and therefore ſhould in his works to former of his Saints, give types and ſamples p. 48of what his people might expect in after times, even in that great work, the conqueſt of the world by the Goſpel of Jeſus Chriſt. As for inſtance, what he did for Iſrael in the fleſh, in their deliverance from Egypt, driving out the Canaanites before them, managing the affairs of his Kingdome among that people in that Land, he doth over again, though in a more ſpiritual way, for his people under the Goſpel which are the Iſrael of God, and the ſeed of Abraham alſo. Gal. 3. 29. & 6. 16. Heb. 8. 8.Gal 3:29Gal 6:16Heb 8:8And their condition made parallel with ours by the Apoſtle 1 Cor. 10. 1. to 11. and Pſal. 95. as hath been ſhewed. Now this advantage to his peoples faith, God would not loſe; therefore he giveth not only his promiſe and oath, but alſo gives them firſt to Abraham, and in him to all his Saints in aftertimes; that ſo they might have their eyes and obſervation fixt upon all his works wrought for his people in ages before, in anſwer to the ſelfe ſame promiſes to be beleeved by them. And in this the heirs of promiſe have a double advantage to their faith, whereby the immutability of the counſel of God is aſcertained unto them.

Firſt, by way of experience, in as much as they are required to believe no more then what they ſee others have beleeved, and hath been fulfilled to them long before, and beleeved it upon the ſame terms, our caſe being made by this his bleſſing of his people in this method the ſame with theirs. This therefore was Davids argument for comfort in his deſertions; nay of Chriſt himſelfe, of whom even in that very thing David was a type. Pſal. 22. 4. Our Fathers truſted in thee, they truſted and thou dideſt deliver them, they cryed unto thee and were delivered, they truſted in thee and were not confounded.

p. 49Secondly, in that it was the ſureſt and cleareſt way, of making known the mind of God unto his people, thus by taking one of the ſame kind, and making him a pattern for all the reſt. He might have done it by large deſcriptions in words, but ſo had we been more entangled with variety of interpretations, it being to paſs through many ages, languages, and nations; whereas by taking ſuch a pattern to hold forth to all ages, what his people may expect from him, our underſtandings are fixed more upon things then words, whereby we have a more certain knowledge, and leſſe ſubject to miſtakes. Thus the great priviledge and power of the Saints, in conquering the enemies of thoſe whom God will thus bleſſe, by overcoming God himſelfe by prayer, was firſt given to Jacob, (Gen. 32.) with his new Name, and in him to all the reſt of his people, and for the ſelfe ſame cauſe.

Queſt. 2. Why the Lord, who beſtoweth his bleſſings according to his own free election, ſhould ſo confine his choice, as to beſtow theſe bleſſings by families, and by nations, that he taketh not his number proportionally from all places of the world alike.

Anſw. Many reaſons may be given of this.

1. It is not impertinent to be conſidered, that his purpoſe is to raiſe up an abundant glory to himſelf from ſmall things; that is one reaſon why he choſe men, and among men not many mighty, but the weak things of this world are choſen: 1 Cor. 1. 26.1 Cor 1:26therefore would he not leave little Children out of his Kingdome. Mark. 10. 14. Of ſuch is the Kingdome of God, (ſaith our Saviour) that is, they alſo are part of it. By ſuch he meaneth not as ſo qualified, but that of ſuch alſo the p. 50Kingdome doth conſiſt; Both becauſe it is by him given as an argument or reaſon why children ſhould be brought to him; for had he intended the qualification only, it had been an argument as well to bring Lambs or Doves to Chriſt, for ſo are the ſubjects of his Kingdome qualified, even as Lambs and Doves. And becauſe he ſaith afterwards, whoſoever ſhall not receive the kingdome of God as a little Child, that is, as a child receiveth it, ſhall not enter therein; This our Saviour addeth to ſhew the miſtake of his Diſciples, who thought, it ſeems, that little children were not capable of receiving the Kingdome of God, or of entring into it, or to be made partakers of the bleſſings of Chriſt, and therefore did forbid their being brought to him; to which he ſaith, that they are as capable of that work upon their ſoules as others are, in as much as, in the firſt reception of the Kingdome of God into our ſoules, we are as little Children are, that is, we are meerly paſſive in it. Now becauſe he would that little children alſo ſhould be members of his Kingdome, therefore hath he made it one branch of the Goſpel of this Kingdome, that the families of the righteous ſhall be bleſſed.

2. Neither is it to be omitted, that by this means is made to appear that in Chriſt, the ſecond Adam, the ſame is done to life, as was in the firſt Adam unto death. As in Adam all dye, ſo in Christ ſhall all be made alive, 1 Cor. 15. 22. Now if you conſider what makes us children of the ſecond Adam, you will find that the originall of our Sonſhip in Chriſt is Gods election. Epheſ. 1. 4. According as he hath choſen us in him, having predeſtinated us to the adoption of Children by Jeſus Chriſt. By a natural birth we cannot be made ſonnes in Chriſt, for our ſonſhip is founded in grace; p. 51therefore (I ſay) it hath its originall from Gods free election, who will have mercy on whom he will have mercy. Rom. 9. 15.Rom 9:15Now therefore ſince this cannot be by natural generation, and it muſt be acknowledged that the children of beleevers are by nature born children of wrath even as others, Pſal. 52. 5.Ps 52:5the Lord yet goes as far as may be, and by promiſe hath ſo confined his election, as ordinarily to caſt elect children upon elect parents.

3. That which is more clear, the reaſon is, becauſe of his love to elect parents. The Lord knows what it is for Parents to be bleſſed in their Children, and how he indeareth himſelf to his Saints thereby. Deut. 4. 37. Becauſe he loved thy fathers, therefore he choſe their ſeed after them. So Deut. 10. 15. to 21. & Rom. 11. 28. As concerning the Goſpel, they are enemies for your ſakes, but as touching the election, they are beloved for the Fathers ſakes.

4. Becauſe of his love to his elect when children; therefore he caſteth them upon ſuch Parents, by whom they may be brought up in his fear, which otherwiſe had not been; and he loves to work as much as may be by ſecond cauſes. Where could Iſaac have been ſo brought up as in Abrahams family? I know Abraham (ſaith God) that he will command his Children and his Houſhold after him, and they ſhall keep the way of the Lord. Gen. 18. 19. Had not the Lord thus far confined his choice (for an abſolute confinement there is not, as was ſhewed before) to Families, Kindreds, and Nations, his elect had been deſtitute of means of Education: and the great advantage in the family relation, for the ſeaſoning of the hearts of young ones with his fear, had been loſt; which advantage God would not loſe; therefore in all the ages of the p. 52world, his bleſſing ſtill hath been upon the families of his people. Untill he put his Church into a Kingdome every believers family was a Church, as the Church is yet called the houſhold of God; Epheſ. 2. 19. & 3. 15.Eph 2:19Eph 3:15His bleſſing therefore was upon them for that ſeaſon upon that account. And as in Abraham he laid the foundation of that Kingdom, ſo in him he begins that promiſe of a bleſſing upon beleevers families, that when his Church ſhould conſiſt of many families put together, yet each might have his bleſſing ſtill upon it.

Fifthly, This he doth becauſe it is the moſt naturall and readieſt way to multiply the ſpirituall ſeed, for the increaſe of that his Kingdom; which as in Abraham he began, ſo in this promiſe, firſt given to him, of a bleſſing upon Families and Nations, by making him & all beleevers bleſſings, he laid a foundation of the greatneſſe of it. This is that which maketh this Kingdom to be like leaven, (as was ſhewed) whereby although at firſt it was but little, yet at laſt it ſhall leaven the whole lump. By his making believers bleſſings, they are the means whereby perſons are ſeaſoned with the knowledge and love of Chriſt, eſpecially the young ones brought up under their tuition. Should he have taken his elect from all places of the world alike, then it may be here had been three or four in England, as many in France, and ſo of the reſt: the Turks, Perſians, Indians, all other Nations, muſt each have had their proportion; ſo as the Saints muſt have lived each one alone by themſelves, and in an ordinary way could not have been built up, nor the Kingdom of Chriſt increaſed. But when God caſteth the lot of his Saints together, making his choice by Families, Kindreds, and Nations; by this means the gifts of p. 53Gods people are improved, and light increaſed; one beleever receiveth help, and taketh light from another, the ſucceeding generation from the former, and each generation is exceeded by that which commeth after: becauſe the children ſtand as it were upon their fathers ſhoulders, and in many things ſee that which they ſaw not, untill at laſt the earth be full of the knowledge of the Lord, as the waters cover the ſea, Eſay 11. 9.Isa 11:9and the whole world be ſubdued to the power of the Goſpel, the Sword and Scepter of his Kingdom. And I muſt adde, that this is one great deſigne of God, in the times of the New Teſtament, to bring down the knowledge of himſelfe by Jeſus Chriſt ſo far to our capacity, as that by the uſe of ordinary means and gifts, in ſtudying the Scriptures, Dan. 12. 4. Joh. 16. 13, 14. Heb. 1. 1.Dan 12:4John 16:13John 16:14Heb 1:1his people may ſearch into and underſtand the deep things of God, ſo as not to need the help of extraordinary gifts, ſuch as the Prophets had under the Old Teſtament, which then in the nonage of the Church were of uſe and neceſſary. Now had not he taken this courſe in his election, he had been croſſed utterly in this his purpoſe; becauſe had he not ſo provided for the education, increaſe, and edification of his people, it muſt have been by extraordinary waies and gifts, or not at all.

Queſt. 3. If the queſtion further be, why God ſhould ſo exceedingly multiply the ſpirituall ſeed.

Anſw. The anſwer is eaſie; many reaſons may be given; I ſhall mention onelyonly that in the Text, viz. that God hath need of ſuch a number, that the ſeed of Abraham might fill the world, and ſo might poſſeſſe the gate of their enemies, which (as we have heard) was part of his promiſe unto Abraham. And though it be true that God could cauſe a few, (if he p. 54ſo pleaſed) by ſtrength and force of Armes, to ſubdue the whole world, yet that he would not doe, becauſe he loveth to carry on his work, eſpecially now in the times of the New Teſtament, as much as may be, by ordinary means and waies; and hath abundant cauſe, as his deſignes are laid, ſo to doe; and the promiſe is, that the Church ſhall fill the world, as well as rule over it. Dan. 2. 35. Matth. 13. 33. And becauſe, as he will himſelfe be righteous in all his works, and the Kingdome of Chriſt muſt be a righteous Kingdom, (Pſal. 45. The Scepter of thy kingdome is a right ſcepter) ſo the affairs of this Kingdom ſhall be managed, and the increaſe thereof endeavoured by his people, by ſuch means and waies as are according to common rules of righteouſneſſe and juſtice among men; Which could not be, ſhould it by violence only be effected. God hath given the earth to the children of men, Pſal. 115. 16.Ps 115:16ſo as the property and right of perſons to their Eſtates, Lands and Liberties, is not founded in that which is ſpirituall, but in nature, in common providence, and in that great charter given to the firſt Adam, and to his poſterity, Gen. 1. 28. And God bleſſed them, and God ſaid unto them, Be fruitfull and multiply, and repleniſh the earth, and ſubdue it, and have dominion over the fiſh of the ſea, and over the fowles of the ayre, and over every living thing that moveth upon the earth. Which power and dominion over the creatures is as wel continued to the ſonnes of men now ſince the fall, as is the efficacy of that bleſſing in thoſe firſt words, be fruitfull and multiply, and repleniſh the earth. Therefore doe we finde the ſame again renewed to Noah and his children, Gen. 9. 2. Into your hand they are delivered. Only a ſanctified uſe of things, and that all things p. 55are in the hand of Chriſt to be mannaged for his peoples good, is from our ſpirituall ſtate and intereſt; So that his Saints are not, by their Saintſhip, entitled to any ſuch poſſeſſion of their enemies gate, as that by force they may therefore take it unto themſelves.

Obj. It will be ſaid, it may be, that when the Nations in the promiſed Land were deſtroyed by the Church of God, his people did not act therein according to the common rules of righteouſneſſe among men, in as much as Iſrael had no ſuch title in nature or reaſon to that Land.

To this I anſwer.

Anſw. That what the Iſraelites did in this was by ſpeciall revelation and command from God, who, when he would make a Nationall Church, and ſo the Land poſſeſſed by his people an holy land, accordingly, when the iniquity of the old inhabitants was full, did by his prerogative inſtitution execrate or anathematize them, devoting them unto deſtruction: which ſentence as he might juſtly paſſe upon them for their ſinnes, ſo his people alſo might as juſtly execute at his command. But there is no ſuch revelations, nor commands, nor ſuch adminiſtrations to be expected now, in the times of the new Teſtament; yea, though it be a truth, that even in theſe times alſo there are execrable things, which by vertue of his inſtitution are to be rooted out of the Church, whereof that conqueſt of that Canaan was a type. And if we ſeek out the anſwer-type, or what among his people now may hold parallel with that action, we ſhall not finde it in an earthly, but in an heavenly Canaan, nor in a caſting of wicked perſons out of a nation, or out of the world, but out of the Church p. 56by excommunication. Nor may any thing at all be done by the Church, as ſuch, but what is ſpiritua… And although the people of God ſhall have juſt cauſe to make war againſt Antichriſt and his party, yet it ſhall be upon a natural and civil account, for their juſt liberties oppoſed and invaded by them.

Therefore I ſay, that in a way of righteouſneſſe his people may obtain the poſſeſſion of the gate of their enemies, One courſe which God taketh to fulfil this his promiſe, is by multiplying them. As by bleſſing he will multiply the ſeed, ſo by multiplying them he will cauſe them to poſſeſſe the gate of their enemies. And by this means that dominion and power which they ſhall at laſt obtain, ſhall need no force, either to get, or to maintain it, but it ſhall naturally fall upon them as from other cauſes ſo alſo by reaſon of their number, even according to the law of nature, and common rules of righteouſneſſe and juſtice. Therefore is it ſaid, Eſai. 2. 3. that in the laſt days, when the mountain of the Lords Houſe, that is, the Church ſhall be eſtabliſhed in the top of the mountains, and exalted above the hills, and all Nations ſhall flow unto it; and when Chriſt ſhall judge among the Nations; that they ſhall beat their ſwords into plowſhares, and their ſpeares into pruning hooks; Nation ſhall not lift up ſword againſt Nation, neither ſhall they learn war any more.

What courſe the Lord will take alſo to leſſen the number of the wicked before that day come, I ſhall not now diſcuſſe, although the Scripture is not ſilent in it; but what by deſtroying the one, and what by multiplying the other, the number of the ſeed of Abraham will in time be ſuch, as that in a way of righteouſneſſe, and juſtice, the poſſeſſion of p. 57the enemies gate will be theirs. Therefore I ſay, God hath need of ſuch a number for a fulfilling of his promiſe. And this is one reaſon why he ſo exceedingly multiplies the ſeed of Abraham.

Queſt. 4. As to the fourth Queſtion, why that ſhould be part of his promiſe alſo, that Abrahams ſeed ſhould at laſt obtain ſuch power; I need to ſay no more, but that this was his promiſe from the beginning, even to our firſt Parents, that the righteous ſhould ſubdue the wicked at the laſt. Gen. 3. 15. The ſeed of the Woman ſhall bruiſe the Serpents head. And afterward renewed to the Sonnes of Noah, Shem, and Japheth. Gen. 9. 27. God ſhall perſwade Japheth, and he ſhall dwell in the tents of Shem, and Canaan ſhall be his ſervant; that is, Jews and Gentiles ſhall make one Church, and the wicked of the world ſhall be under their authority and power, as hath been ſhewed. Therefore I ſay, this their poſſeſſing the gate of their enemies, is but what the Lord hath, even from the beginning, engaged himſelfe to do for his people. And in Abrahams Covenant we have but the ſame repeated: only with this addition, namely, the manner how this ſeed ſhall obtain this power.

Thus you have the reaſons of the point. Now before I come to application, it will be neceſſary that I anſwer one objection more, which is this.

Obj. Our Saviour ſaith, his Kingdome is not of this world, Joh. 18. 36. How then ſhall his Saints obtain ſuch poſſeſſion, and power, ſo as the Kingdome, and Dominion, and the greatneſs of the Kingdome, under the whole Heaven, ſhall be given to them, and the Kingdomes of the Earth become the Kingdomes of the Lord, and of his Chriſt?

To this I anſwer.

p. 58Anſw. That notwithſtanding all this, yet it is moſt true, that the Kingdom of Chriſt is not of this world, nor ever ſhall be. It is a ſpiritual, an heavenly Kingdome. The matter of it, the laws, the power, and the end of his Kingdome, are all ſpiritual. Whatever is of this world, is fading, and hath a period ſet for its continuance; but the Kingdome of Chriſt is everlaſting. Thy throne O God is for ever and ever. Pſal. 45. 6. Therefore when it is ſaid, That the Dominion and the Kingdome under the whole heaven ſhall be given to the Saints of the moſt High: and the Kingdomes of the earth become the Kingdomes of the Lord, and of his Chriſt: the meaning is, not that the Kingdome of Chriſt ſhall then be of this World, or ſhall ceaſe to be a ſpiritual Kingdome, or that the Kingdomes of the world ſhall ceaſe to be of this world; that is, the one ſhall not ceaſe to conſiſt of that which is natural, both for the Matter, Order, Power, and End of the Kingdome; nor the other ceaſe to conſiſt of that which is ſpiritual, and heavenly; for that were for it to degenerate, and to be depoſed from its glory; But as a man, when he is made a ſubject of Jeſus Chriſt in his converſion, is made a ſpirituall man, a new creature, not but that he is the ſame man in nature ſtill, but ſuch a work is wrought in him as he is equivalently another man, yea as much another in effect as if he had been annihilated, and a new man made out of the duſt; for, though he be the ſame man in nature ſtill, yet by Union and Communion with Chriſt, he is acted by another principle of life to what he was before, namely, by the quickening ſpirit of the ſecond Adam: 1 Cor. 15.1 Cor 15ſo that whereas before, he was onelyonly of the firſt Adam, now he is of the ſecond; before was only of the earth earthy, now he is alſo of the p. 59Lord from Heaven; So when the Kingdomes of the earth are become the Kingdomes of the Lord, and of his Chriſt, they will be the ſame Kingdoms in nature ſtill, and the ſame things done, and upon the ſame grounds of common juſtice; yet becauſe the people of God will be ſo multiplied, as theirs will be the power, it will be equivalent to ſuch a change as if they did ceaſe to be the Kingdomes of the earth, and were turned into the Kingdome of Chriſt. The Kingdomes of Chriſt, and of the world, will ever be diſtinct in their Nature, and Uſe; yet ſuch influence will the Kingdome of Chriſt have upon Commonwealths, as they will be, as it were, ſwallowed up into it. And indeed as our Saviour alledged that unto the Roman Governour, when he was accuſed for an enemy to Ceſar, and for which it is evident, he put him to death, becauſe he made himſelf a King, alledged I ſay for his defence, that his Kingdome was not of this World, and therefore would be no interruption unto Ceſars: ſo may it be alledged ſtill, againſt the jealouſies and hard thoughts which men are apt to have of the people of God, becauſe of this Doctrine, that the time will come when the ſeed of Abraham ſhall poſſeſs the gate of their enemies; I ſay it may be alledged that the Kingdome of Chriſt is not of this World, and therefore no cauſe of any jealous thoughts, that his ſubjects ſhould be any diſturbance to the Kingdomes of this World. Juſtice, and righteouſneſſe, and obedience to Magiſtrates, will have their free courſe, and upon grounds of nature and reaſon as before: And what influence the Kingdome or Subjects of Chriſt ſhall have upon the Kingdomes of the World, will not be deſtructive to them, but perfective of them. That which is ſpiritual deſtroyeth not that which p. 60natural, but perfects it. The power will be naturally devolved upon them, as from other cauſes, ſo alſo becauſe of their number, and having power and authority in their hands, they ſhall do the ſame things for which government is ordained, and upon the ſame grounds in nature as before; onelyonly here will be the difference, what they do, they will do it like Saints, and as becomes thoſe who are ſubjects of the Kingdome of Chriſt, and as in obedience unto his command. As a beleever does all the ſame duties in nature, in all relations in the world, Parents to Children, Maſters to Servants, Children to Parents, Servants to Maſters, one Neighbour to another, as he did before his converſion, or as other men doe, only with this difference: unregenerate perſons do them onelyonly upon a natural ground; and becauſe nature is corrupt, the duties many times are done accordingly; but a beleever, though he doth the ſame things, and upon the ſame natural ground too, yet he doth them alſo in obedience unto Chriſt, and as ſent by him about that work: in which reſpect his people are ſaid to be ſent by him into the world. Joh. 13. 16. The Servant is not greater then his Lord, neither he that is ſent greater then he that ſent him. In our converſion he taketh us out of this world. Joh. 15. 19. Becauſe ye are not of the world, but I have choſen you out of the world, therefore the world hateth you. And he ſendeth us into the world againe, becauſe there lies our work, and the ſame duties in nature we are to doe, yet not as being of the world, but as being of Chriſt, and called out of the world, and ſent in againe by him: Thus, when the men of this world are in place of government, they act onelyonly upon principles of nature; and the nature of man being by ſin corrupted, p. 61the work is done accordingly; hence is all that injuſtice in the world, even from thoſe whoſe work and intereſt it is to preſerve juſtice what they can. But when this power is caſt upon the people of the Lord, though they ſhall performe the ſame work of righteouſneſſe in government, and upon the ſame ground in nature too, yet they ſhall act as perſons who have more then nature in them; namely as ſuch who are ſent by Chriſt, and governed by his word and ſpirit; So as the inhabitants of the earth ſhall have no cauſe to complain, that power is put into ſuch hands; nay they ſhall greatly rejoyce in that day, as is foretold often by the Pſalmiſt, Pſal. 97. 1. The Lord raigneth, let the earth rejoyce; O clap your hands all ye people, ſhout unto God with the voice of triumph, for the Lord moſt high is terrible, he is a great King over all the earth. Pſal. 47. 1.