Commentary on Hebrews

§. 75. Of inciting those, of whom we hope well.

HEre the Apostle beginneth the second part of his exhortation: which is unto perseverance. The inference of this upon the former verses is observable. He had before testified his good opinion concerning their Salvation: yet here he exhorteth them to use means for attaining thereunto.

Our English joineth these two with •… copulative conjunction, AND. The 〈◊〉 it with a conjunction of opposition BUT. As if he had said, I conceive 〈◊〉 of you, and of your former practice: but yet you must not thereupon wax se •… , but use all means for attaining that Salvation which I am persuaded is prepared for you.

Thus we see that assurance of the end, is no sufficient cause to neglect means 〈◊〉 •… ining to the end. Election and Vocation give assurance of Salvation: yet 〈◊〉 Apostle exhorteth them who were called, and thereby had evidence of their 〈◊〉 , to give diligence to make their calling and election sure, 2 Pet. 1. 10 Who •… ld have greater assurance of Salvation then Paul, (Rom. 8. 38, 39.) Yet who 〈◊〉 careful in using means for attaining thereto, then he? I so run (saith he) not as •… lie: so fight I, not as one that beateth the air: but I keep under my body, and 〈◊〉 i •… into subjection, &c. 1 Cor. 9. 26, 27. And again, I follow after, if that I may 〈◊〉 that for which also I am apprehended of Christ, Phil. 3. 12. God who hath promised the end hath ordained the means for attaining thereto. He who is rightly •… d of the end, as by faith he seeth the promise and resteth on it, so he observetl •… the means, which he that promised, hath appointed for attaining of that promise, 〈◊〉 thereupon is careful in using the same.

•… . This discovereth the cavil of our adversaries against our Doctrine about the certainty of Salvation. Their cavil is that it is a Doctrine of presumption, liberty and security. But they making men's Salvation to depend merely on conjectures, are no more able to judge of a true believers assurance, then a blind man of colors. It is their ignorance, which makes them Judge so perversely, and preposterously. The ass •… rance and certainty of Salvation which we teach, resteth not on man's strength and stability: but on the immutability of God's counsel and promise: on the efficacy of Christ's Sacrifice and intercession: and on the continual assistance of God's Spirit. See more here of Chap. 3. v. 12. §. 134.

Indeed when we consider our own weakness and wearisomeness in holy duties, o •… r •… ability and inconstancy, together with the many violent temptations whereunto we are daily subject, we cannot deny, but that there is great cause for us to fear.

Hence is it that there are sundry exhortations in Scripture on the one side, to be confident, and on the other, to fear.

When the Holy Ghost would show what we are of ourselves, he useth such ca •… as these, Let him that thinketh he standeth, take heed lest he fall, (1 Cor. 10. 12.) be not high minded, but fear, Rom. 11. 20. Work out your salvation with fear and •… bling, Phil. 2. 18. But when he would show the unmovable grounds of faith and perseverance, he useth such encouragements as these. Be ye of good cheer, (John 16. 33.) F •… ar not little flock, Luk. 12. 32. Let us draw near with a true heart in full assurance of faith, Heb. 10. 22. Yea, to show that these are privileges, not only to be endeavored after, but such as may be and shall be attained, he expressly setteth down many promises of persevering and obtaining the things promised, such as these, He that drinketh of this water, shall never thirst again, John 4. 14. He that be •… shall not be confounded, 1 Pet. 2. 6. The gifts and calling of God are without re •… tance, Rom. 11. 29. It is your Fathers good pleasure to give you a kingdom, Luk. 12. 32.

Thus we see what good warrant we have to teach assurance of salvation to them that believe, and yet withal to press God's people to take heed, to fear, to use all means, to give all diligence, not to be presumptuous, nor secure.

This is a good direction for Ministers to continue to incite those, of whom they are best persuaded, to use all good means of growing and persevering. As it is a point of charity to hope the best: so of Godly jealousy to fear the worst. In this respect, saith the Apostle, I am jealous over you with godly jealousy. 2 Cor. 11. 2.

Here by the way, note how needful it is to have the word again and again preached, even to such as have knowledge, 2 Pet. 1. 13.

§. 76. Of mildness in teaching.

THe Apostle sets down his exhortation by way of entreaty thus, We desire The Greek word is a compound, the root whence it ariseth signifieth the mind. To desire is an act of the mind. The composition of the word importeth such a desire, as ariseth from the heart and is earnest.

It is used to set out both an evil and a good desire, and that also earnest, When 〈◊〉 setteth forth an evil desire, it is ordinarily translated to lust, as Matth. 5. 28. 1 C •… 10. 6. James 4. 2. In the better sense it is applied to the desire which right •… men had to see the day of Christ, Matth. 13. 17. Luk. 17. 22. And to the 〈◊〉 which the Angels had to look into the mysteries of the Gospel, 1 Pet. •… . 1 •… And to which Christ had to eat the Passover the last time with his Disci •… , Luk. 22. 15. All these were earnest desires. Yea, this word is used to set out 〈◊〉 de sire of such as are hungry to be filled, Luk. 15. 16. and 16. 21. and of such a •… 〈◊〉 in anguish, to die, Rev. 9. 6. These desires use to be very great and earnest. S •… was the Apostles in this place.

This compound word then setteth out two points.

• 1. The Apostles mild and gntle disposition.
• 2. His hearty and earnest desire.

The former is intended under the general force of the word, desire. He 〈◊〉 not authority to command duty, yet he rather entreated them thereto, as 〈◊〉 v. 8, 9.

People are with mildness to be induced to duty, 1 Pet. 2. 11. 2 John v. 5.

Thus will Ministers teaching be like his that said, My Doctrine shall dr •… p 〈◊〉 rain: my speech shall distill as the dew: as the small rain upon the tender herb, 〈◊〉 〈◊〉 the showers upon the grass, Deut. 32. 2. Such teaching will more mollify hard 〈◊〉 and better soak into them. See more hereof Chap. 3. v. 1. §. 4.

§. 77. Of Ministers he arty desire of their people's edification.

THe hearty and earnest desire is implied under the nature and composition of the word. It is a desire of the heart. So as Ministers must heartily and earnestly de •… their people's edification and salvation. My hearts desire and prayer to God 〈◊〉 Israel is, that they might be saved: Rom. 10. 1.

This will make Ministers the more careful and diligent, in using all means of d •… ing spiritual good to their people. True, hearty, earnest desire puts on men to do the utmost that they can.

Surely they are most unworthy of any charge over people, who are destitu •… 〈◊〉 such a desire for their good; which too many do manifest by their idleness and carelessness. They will do no more then needs must, and then law bindeth t •… m unto.

If Ministers did duly weigh the benefit that they may bring to their people, and the comfort thereby to themselves, their hearts would be enlarged with desire of doing all the good they could for their good:

They who after they have taken all the pains they can for the spiritual good of their people, do, after all, earnestly call upon God for his blessing, and that not only publicly, but also privately and secretly, do manifest thereby such a desire of their people's good, as is here intended by the Apostle.

§. 78. Of Ministers impartial respect to everyone of their charge.

THis desire of the Apostle is further amplified by the extent of it, thus expressed, Everyone of you. Hereby he manifesteth an even and impartial respect which he did bear to them all. This impartial desire is thus further explained, I would to God that all that hear me this day, were both almost & altogether such as I am, Acts 26. 29. and again thus, I am debtor both to the Greeks, and to the Bar •… rians: both to the wise, and to the unwise, (Rom. 1. 14.) and thus, We ex •… rted, 〈◊〉 comforted, and charged everyone of you, as a father doth his children. Here he showeth that as a Fathers heart is impartial to all his Children, so was his to all that were under his charge. For saith he, I ceased not to warn everyone night and day: Hereupon he maketh this inference, I am pure from the blood of all men, Acts 20. 26, 31.

All Christians are as fellow members of one and the same mystical body, 1 C •… . 12. 12. There is neither Jew nor Greek, there is neither bond nor free, there is 〈◊〉 〈◊〉 nor female, for ye are all one in Christ Jesus, Gal. 3. 28.

Contrary is their practice, who on by-respects dispence the Ordinances of God; •… ing more favor to great ones and rich ones, then to the meaner and poorer 〈◊〉 . Gravely and severely is this unchristian practice censured by the Apostle James, Chap. 2. v. 1, 2, 3. &c.

Surely all that are faithful, will be of this our Apostles mind. Moses his faithfulness is herein commended, that it was manifested in all the house of God, Heb. 3. 2. Thus will men's Ministry be the better accepted, and thus will they do the more good: and take away occasion of muttering and murmuring.

As Ministers must bear an equal respect to everyone, so everyone of what rank or degree soever ought to subject themselves to their Ministry, and use it for their own particular edification. Everyone needs the benefit thereof. Everyone may 〈◊〉 good thereby. Should not everyone whose good a Minister ought to endeavor, improve his Ministers endeavor to his own good? The desire of the Apostle is, that everyone do so and so. See Chap. 3. v. 12. §. 123.

§. 79. Of diligence about our own spiritual good, as well as about our brothers temporal good.

THat which the Apostle desireth, is, that they would show the same diligence, &c.

The verb translated show, is the same that was used v. 10, and implieth an evident, and clear manifestation of a thing, (see §. 69.)

It is not enough to have a purpose of doing a duty; or to do it in private, so as others can take no notice thereof: but we must show that we do it, and give good proof thereof.

The noun here translated, diligence, is derived from the same root that the verb translated Labor (Chap. 4. 11.) was. So as it intendeth, both an endeavor, and also forwardness, and earnestness therein, and is fitly interpreted diligence, which is to be used, for attaining that which is endeavored after. Hereof see Chap. 4. v. 11. §. 63, 64, 65.

This relative the same hath reference, to the labor of love, mentioned, v. 10. and intendeth two points.

One general, That diligence in our Christian course be constant. Such diligence as we have formerly used, must still be used: even the very same: We may not •… lacken, we may not cool, we may not wax more remiss therein. Hereof see §. 72. and Chap. 3. v. 6. §. 68. &c.

Thus this relative implieth a motive taken from their former diligence. For if they who have formerly been diligent, grow negligent, their former diligence will be a witness against them: and an aggravation of their after-negligence. Ephesus is checked for leaving her first love. This therefore is one motive to incite them to persevere: they had begun well.

The other point is more particular. That such labor, and diligence as we show in behalf of others bodily need, we show in behalf of our own souls good: For assurence of •… ope tends to our spiritual good. In this respect the Apostle commendeth such as had attained to, and given proof of the one, and the other: namely, the work of faith (which makes to our spiritual good) and labor of love, 1 Thes. 1. 3. And he makes this the end of the commandment, namely charity, and faith, 1 Tim. 1. 5.

1. In both of them God is glorified. It was shown, §. 69. how, love in ministering to Saints is shown toward God's name: So by hope, Faith, and other like graces which make to our salvation, God is glorified. Abraham being strong in faith, gave 〈◊〉 to God, Rom. 4. 20. and God accounted it a glory to be styled the hope of Israel, J •… . 14. 8. and 17. 13.

• 1. By being diligent about the graces that make to our salvation, we manifest spiritual prudence about the good of our Souls, as well as charity to the good of our neighbors body by diligence in ministering to them.
• 2. By our care about our souls salvation, we manifest a Christian, and heavenly disposition, which diligence about the temporal good of others doth not necessarily import. For Heathen, and other natural men may be very charitable to others about their temporal good.

They therefore exceedingly fail in Christian prudence, who are di •… gent in matters of charity for others temporal good, but are careless, and negligent about their own souls eternal good. As they are justly taxed, who make pretence of faith, and have not works of charity (Jam. 2. 14.) So they are more justly to be censured, who boast of their many good works to others, and have attained to no assurance of faith and hope in regard of their own salvation. Hereof Popish, and superstitious persons are very guilty.

Ministers may here learn a good lesson: namely, to press upon people diligence in both kinds of duties. Many are very earnest in stirring up people to works of charity, and bounty: but neither instruct them in Articles of Faith, nor stir them up to diligence thereabout.

Let us learn to add grace to grace, and to give all diligence therein, 2 Pet. 1. 5, 6, 7. What God hath joined together, let no man put asunder, Matth. 19. 6.

§. 80. Of diligence in attaining assurance of hope.

THe special matter whereabout the Apostle would have them show their diligence, is styled full assurance of hope. This phrase full assurance, is the interpretation of one Greek word, which is compounded of an adjective that •… eth full, and a verb that signifieth to bring. The active verb 〈◊〉 compounded, signifieth to assure, or make full proof, 2 Tim. 4. 5. The passive to be fully persuaded or assured of a thing, Rom. 4. 21. and 14. 5. The no •… here used, is applied, as in this place to hope, so to faith, Chap. 10. 22. and to understanding, Col. 2. 2. It is opposed to wavering, doubting, and uncertainty.

By this it is evident that assurance is a property of hope. There are the same props to support hope, as to support faith, which are, God's promises and properties. They who deny assurance to hope, contradict the Scripture, strip this grace of much joy and comfort, which it bringeth in afflictions, and take away the difference, betwixt the hope of Christians and worldlings.

Quest. Is not then that true hope which wants assurance?

Answ. Not the truth, but the perfection of hope consisteth in this assurance. That which the Apostle saith of knowledge, (1 Cor. 13. 9.) may also be applied unto hope, and to other Christian graces: we hope in part. So long as we remain in this flesh, the flesh remaineth in us, as well as the Spirit.

From the flesh cometh doubting, wavering, and all manner of weakness, Mat. 26. 41. But as the Spirit getteth strength, and prevaileth over the flesh, so will this doubting, and wavering be more and more dispelled, and assurance more and more increased. Hereof see more in The whole Armor of God, Treat. 2. part. 6. of Faith on Eph. 6. 16. §. 39

Some take hope in this place to be put for Faith. Indeed these two graces do in many things so fitly agree, as not unfitly one may be put for the other. The matter is not great, whether the one or the other be here meant. In the exemplification of this point, both faith and hope are expressed. Faith, v. 12. Hope v. 18. But because hope is here named by the Apostle; and that which is here spoken of it, may agree to hope as well as to faith, I take the literal expression to be the best and safest.

Of hope, what it is; Of assurance of hope: Of the agreement, and disagreement betwixt it and faith: Of the use and need of Hope: See the whole Armor of God, Treat. 2. Part. 7. of Hope, on Eph. 6. 17. §. 3, 4. &c.

The Apostle here gives us to understand, that Christians may by diligence attain unto assurance of hope.

God will bless his in a diligent and careful use of such means as he hath appointed for attaining such and such graces; yea, and the measure of them.

This discovers the reason why many long continue wavering, and never get assurance. They take no pains: they use no diligence; they think God should work in them this assurance, without any pains of their own.

Such may wish as Balaam did ( Numb. 23. 10.) for that which they shall never attain.

Let not us be wanting to ourselves. If we think assurance of hope worth the 〈◊〉 , let us do to the utmost what God enableth us to do, for attaining thereunto. 〈◊〉 〈◊〉 acquaint ourselves with the grounds of hope, God's promises, and propert •… : and frequently, and seriously meditate thereon. Let us conscionably attend God's Ordinances, and earnestly pray that God would add his blessing to our en 〈◊〉 . We are of ourselves, backward, dull, and slow to believe, and hope: we 〈◊〉 much prone to doubting. In these respects we ought to use the more diligence, 〈◊〉 to quicken up our spirits unto this full assurance: and not cease till we have at •… ined some evidence thereof.

This last phrase, unto the end, is in sense, and almost in words, the same that was used, Chap. 3. 6. The difference is only in the prepositions; which are two di •… 〈◊〉 in letters, but both signify one and the same thing.

It is hereby intended that perseverance must be added to diligence: Perseverance I say, as long as we live. For the word End hath reference to the time of 〈◊〉 life. See more hereof Chap. 3. v. 6. §. 68.

§. 81. Of slothfulness about sanctifying graces. Verse 12.

THe Apostle to enforce his exhortation unto diligence, addeth an inference against the contrary vice, thus, that ye be not slothful &c. By this inference, it is implied, that if they be not diligent, slothfulness will seize upon them. Which if it do, they cannot attain to the forementioned assurance.

The Greek word translated slothful, is the same that was interpreted, dull, Chap. 5. 11. §. 58. There is shown the notation and emphasis of the word. In reference to the mind, it importeth dullness: in reference to practice, it intendeth slothfulness: slothfulness, I say, in use of means, whereby grace may grow, and gather strength.

The word is properly used of such as are slow of pace, as an old man, or an Ass. It is contrary to quickness.

Here it se •… teth out not so much a natural imperfection, as an acquired vice, which seized upon them by their carelessness. They had not exercised themselves in God's word, thereby to sharpen their wits, and make themselves more capable of the mysteries of godliness: they had not acquainted themselves with the promises treasured up in the word: nor with the properties of him, who made those promises: and thereupon became dull of hearing, and slow of believing.

Object. The Apostle commended their diligence in the former verse, and desireth 〈◊〉 still to show the same diligence: why then doth he here forewarn them of sloth •… lness?

Answ.

• 1. He that admonisheth one to do what he doth, commends him for so doing.
• 2. 〈◊〉 commended their diligence in charity, but admonisheth them to take 〈◊〉 of slothfulness in matters of faith, hope, and other like graces. It appeareth, that herein they were not so diligent: therefore he desireth that they be not slothful therein. For
  • 1. They who are forward in duties of love to man, may be dull and slothful in knowledge, faith, hope, &c. Saul is thus commended, He clothed the daughters of 〈◊〉 Scarlet, and put on ornaments of Gold upon their apparel 2 Sam. 1. 24. Yet was he slothful about sanctifying graces.
  • 2. Duties of love to others are more outward, and in that respect more easy.

Object. Love is a fruit of faith, Gal. 5. 6.

Answ. Indeed true Christian love is so: yet there may be many specious shows of such a love, as sprouts not from faith. As Saul in his time was diligent in seeking and procuring the good of his people, yet slow in believing God's promises, and backward in relying a •… d trusting on God's providence. So others in other ages; and in this our age also; Many that have been abundant in works of charity, have been of mean knowledge, and weak faith; if they have had any faith at all. See 〈◊〉 hereof §. 79.

§. 82. Of avoiding vices contrary to duties required.

THe slothfulness, here dissuaded, is directly contrary to the forementioned diligence: and mention is thereof made, to show that for the more prospero •… flourishing of a virtue, the contrary vice is to be avoided. This is oft 〈◊〉 by the Holy Ghost in general terms, thus, Cease to do evil, learn to d •… well, Is •… . •… . 16, 17. Put off the old man, put on the new man. Eph. 4. 22, 24. Let us lay aside •… ry weight, and let us run with patience the race which is set before us: Heb. 12. 1. 8, in this particular, Prov. 12. 24, 27.

As virtue and grace is a fruit of the Spirit, so vice, and sin, of the flesh. 〈◊〉 these are contrary the one to the other; Gal. 5. 17. If the lusts of the flesh be nouri •… , and not rooted out as noisome weeds, they will hinder the growth of the 〈◊〉 flowers. All contraries hinder each other, as darkness, light: moisture, dryness

When therefore we set ourselves to practice any virtue, if we desire to be carried on therein to perfection, let us observe, what is most contrary thereunto, to avoid the same. Physicians, Surgeons, Husbandmen, and other sorts of men, wh •… d▪ fire to have their work prosper, take this course, Ier. 3. 3, 4.

In particular, in all undertakings for growth in grace, shake off slothfulness: patend not needless excuses of impossibility, of improbability, of difficulty, or of •… ger. The slothful man saith, there is a Lyon without, I shall be stain in the 〈◊〉 , Prov. 22. 13.

§. 83. Of being quickened up to duties by presidents.

AS a further motive to enforce them unto the foresaid diligence, the Ape •… setteth before them, the example of such as had well run the Christian race and attained unto the end thereof, their eternal salvation. The particle by which he bringeth in this motive, is a disjunctive conjunction, BUT, s •… t down by way of opposition unto slothfulness, implying that they who obtained the prize, were not slothful. So as if we look to partake of the same blessing, we may not be slothful, for they in their times and places were diligen •… . Slothful persons hazard the Crown. To have an eye upon such Saints, as 〈◊〉 well finished their course before us, will be an especial means of avoiding slothfulness. To this very end doth the Apostle set before these Hebrews a Catalog •… of the most faithful Worthies, that lived in former ages; Heb. 12. 1. The Ap •… expressly saith, that Salvation is come unto the Gentiles to provoke the Ie •… es to 〈◊〉 , (Rom. 11. 11.) namely, to be as forward in entertaining the Gospel of Christ, •… s the Gentiles were.

Presidents and examples do put a kind of life into men. Yea, dumb creatures are hereby incited; a tired jade seeing other horses to gallop before him, i •… soon 〈◊〉 on to a gallop.

It will be therefore a good means for our quickening, duly to observe the p •… tternes of such as have been forward in the way of godliness. Mark them which 〈◊〉 so, as you have us for an ensample, saith the Apostle, Phil. 3. 17. Till we behold others, we may sooth ourselves in our slothfulness, and think it to be a kind of diligence. But when we behold others diligence, then shall we find our own supposed diligence to be but slothfulness. For quickening us up, patterns may be of more force then precepts.

§. 84. Of the use of former patterns.

THis noun, followers, is derived from the same verb, which is used Chap. 13. v. 7. §. 100. The following here intended, is a diligent endeavor to be li •… e unto them, and in our time to do as they did. For he here speaks of such as •… ad finished their course, and obtained the pri •… e. Hereof see more in the place before 〈◊〉 . The patterns and presidents here intended to be allowed, are set down in •… o respects.

• 1. As a motive to incite the living to follow those who attained heaven: for so •… y these followers attain thither also. This then is a second motive to perseve •… . Of the first motive, see §. 79.

  Of the benefits of imitating Saints. See Chap. 13. v. 7. §. 104.

• 2. These patterns are as a direction to show them the way to happiness. What •… tter direction can there be to keep on in the right way, then to follow such as have 〈◊〉 in that way before.

§. 85. Of faith the means of enjoying God's promises.

TO direct them the better in imitating those that are here set before them, the Apostle doth expressly set down two graces, that are of singular use for obtaining •… all life, namely, faith and patience. These are set down with a preposition, that implieth the means and way, wherein and whereby the reward is obtained: which preposition is thus translated, through.

This preposition, as here used, with the genitive case, doth set out in general the cause of a thing, and that both principal and instrumental: as hath been shown, Chap. 2. v. 9. §, 74. and Chap. 3. v. 16. §, 164.

It also intends the means of effecting a thing: and then it useth to be translated through, as here, and 1 Cor. 10. 1. Acts 8. 18. 1 Cor. 4. 15.

Here it implieth that the graces following, are the means of obtaining the promises: for by saith we give such credence to the truth of the promises and so apply them to ourselves, as we account them our own, even as if we were in possession thereof. This is that receiving of the promises which is applied to Abraham, Heb. 11. 17. In this respect faith is said to be the evidence of things not seen, Heb. 11. 1.

Of faiths giving right to God's promise, see Chap. 4. v. 3. §. 23.

That saith is needful for enjoying the benefit of God's promises, is evident by this, that the reward promised, is in Scripture attributed to faith. He that believeth hath •… lasting life, Joh. 3. 36. Ye are saved through faith, Eph. 2. 8. And to show that faith is so necessary a means, as the thing promised cannot be obtained without i •… , a must is put thereunto. He that cometh to God must believe that God is a rewarder, &c. Heb. 11. 6. Yea eternal life is denied to such as believe not, He that 〈◊〉 not, is condemned already, because he hath not believed, &c. And he that be •… not the Sen shall not see life, Joh. 3. 18, 36. In this respect Salvation is said to be the end of faith, 1 Pet. 1. 9.

Faith is that instrument which God sanctifieth to make us partakers of those invisible blessings which in and by his word are offered unto us. It is as an hand to receive spiritual and heavenly things.

Now as the offer of a thing makes it not our own, unless it be received; so without faith, the promises of God become void unto us. The word preached did not •… fit them, not being mixed with faith in them that heard it, Heb. 4. 2.

Behold here the benefit, and necessity of faith. The benefit, in that it brings the •… in of all God's promises unto us.

The necessity, in that promises are in vain to us without it.

The inheritance is purchased by the blood of Christ: but it is faith that settles a right upon us; and gives us, as it were, a possession of it. It gives a kind of being to things promised before the date be accomplished. This is it which makes us against hope to believe in hope, Rom. 4. 18.

Of Faith. Of the Nature of it. Of the means of working, proving, prospering, and well using it; And of the benefit and power of it; see The whole Armor of God, Treat. 2. Part. 6. Of Faith, on Eph. 6. 16. §. 5. &c.

§. 86. Of Patience added to Faith.

TO Faith the Apostle addeth Patience, as another and a joint means for obtaining good thing •… promised.

The Greek word translated patience, is a compound, and that of an adjective that signifieth long; and a substantive that signifieth the mind, and the commotion thereof, Luk. 4. 28. This compound then signifieth a long forbearing to be moved. The compound verb is translated to bear long, Luk. 18. 7. to suffer 〈◊〉 , 1 Cor. 13. 4. 2 Pet. 3. 9. Patiently to endure, Heb. 6. 15. To have patience, Matth 18. 26, 29. To be patient, 1 Thes. 5. 14. James 5. 7, 8.

This compound noun is translated long suffering, Rom. 2:4. 2 Cor. 6. 6. and patience as here, and James 5. 10.

There is another Greek word ordinarily translated patience, which is 〈◊〉 joined with this woe •… d in my Text, as setting forth the same thing Col. 1. 11. 2 Tim. 3. 10. That is compounded of a verb that signifieth to abide, and a p •… position which signifieth under. This notation doth fitly set out the nature of patience.

So also doth this word in my Text: it implieth a long enduring, with a meek mind, free from fretting and grudging. For patience is that grace, whereby we quietly endure, and hold out against everything that might hinder us, or keep us from the fruition of that which God hath promised and faith believeth. In this respect it is resembled to shoes, or to Soldiers greeves, Eph. 6. 15. A pati •… mind doth quietly and contentedly wait for the effecting of what it believeth. In this respect as here, so in sundry other places, these two graces, faith and patience, are oft coupled together; as a Thes. 1. 4. Rev. 2. 19. and 13. 10. It is needful that patience be added to faith for two especial reasons,

• 1. For the trial of faith.
• 2. For the supporting of it.

• 1. Patience gives evidence and proof of the truth of Faith. The trying of 〈◊〉 woe •… keth patience, Jam. 1. 3. Hereupon, •… e that believeth will not make haste, Isa. 28. 16. The honest and good heart having heard the word, keeps it and brings forth •… it wit •… patience, Luk. 8. 15. Many hypocrites making at first a fair flourish, but wanting patience, vanish to nothing, and waxing weary, they fall away.
• 2. Patience is needful for supporting faith in three especial respects.
  • 1. In regard of the long date of many of God's promises.
  • 2. In regard of the many troubles, whereunto we are subject in this world.
  • 3. In regard of our own weakness.

Of these three, and of the nature and ground of Patience, and means whereby it is wrought; and necessity and use of it. See The whole Armor of God, Treat. 2. Part. 5. on Eph. 6. 15. §. 2. &c.

§. 87. Of inheriting the promises.

THe reward that those Saints which are set before these Hebrews obtained upon their faith, and patience, is thus expressed, Inherit the promises. The word translated inherit, is the same that was used, Chap. 1. v. 14. §. 160, 161, 162. This word showeth both the right that believers have to salvation, and also the everlasting continuance thereof. See more hereof in the places quoted.

The word translated promises is the same that was used, Chap. 4. v. 1. §. 6. There see the notation thereof. The noun here used must be taken passively, for things promised, and in special for the inheritance promised, namely, eternal life: which is called the promise of life, 2 Tim. 1. 1. and, Promise of eternal inheritance, Heb. 9. 15. Here then is a double trope. One a Metonimy of the cause for the eff •… : For God's promise is the cause of that inheritance. The other a Syneckdoche: the plural number put for the singular: and this, because many blessings are comprised under eternal life, and also because eternal life is many times, and many ways promised: In which repect they may be counted many promises.

The Apostle thus expresseth that recompense of reward, to show that God's promise is the ground, and cause of eternal life: for God hath promised it to them that love him, James 2. 5. Such are said to be, heirs according to the promise, Gal. 3. •… 9. and, children of promise, Gal. 4. 28. And they who enjoy it are said, to rece •… the promise. Heb. 10. 36.

• 1. God makes his promise to be the title of the heavenly inheritance, to manifest is free grace, good pleasure, and abundant mercy in bestowing it, Luke 12. 32. •… sa. 1. 3.
• 2. He doth it to strengthen our faith the more in that inheritance. For God's promise is one of those two immutable things, in which it was impossible for God to lie, •… se 18.
• 3. To give proof that there is no ground of title in ourselves: nor title of birth •… x of desert, nor of purchase by ourselves.

• 1. On this ground we may with the more steadfast faith expect this inheritance. A 〈◊〉 ground cannot be had. God's promise as it giveth evidence of his good pleasure, so it giveth assurance of his continuance thereof, and of that possession which we shall have of it. For by his promise, his truth, his righteousness, and faithfulness is engaged. Faithful is he that promised, Heb. 10. 23. On this ground the believer se •… eth to his seal, that God is true. Joh. 3. 33. But on the contrary, •… e that believeth not God, hath made him a liar, 1 Joh. 5. 10. It doth therefore much concern us well to acquaint ourselves with the promises of God. Hereof see The wh •… le Ar •… our of God. Treat. 2. Part. 6. Of Faith on Eph. 6. 16. §. 71. &c.
• 2. Having these promises, let us cleanse ourselves from all filthiness of the flesh, and •… irit, perfecting holiness in the sear of God, 2 Cor. 7. 1.
• 3. God's binding himself to us by promise giveth just occasion unto us, to make promises unto him of such duties as we owe to him, and he expecteth from us: that so we may not leave ourselves free to omit, or intermit those duties: and having bound ourselves by promise, it becometh us to be faithful, as God is, in performing our promise. See The Saints Sacrifice on Psal. 116. 9. §. 64.

§. 88. Of the reward of Faith and Patience.

THe issue of the inheritance promised, is here set down as the reward of their Faith and Patience: and in that respect it is a third motive unto perseverance. Of the two former motives. See §. 84.

This motive is taken from the recompense of perseverance; which is that heavenly inheritance that God had promised: This being annexed to Faith and Patience, giveth proof, that those graces shall not lose their reward: hereupon the Apostle saith of these graces, that they are a manifest token of the righteous judgment of God, that ye may be counted worthy of the Kingdom of God, 2 Thes. 1. 4▪ 5.

God doth make high account of those graces, and in that respect will not suffer them to pass unrewarded.

Who would not, who should not, use the uttermost diligence that he can, for at •… ning Faith and Patience? What zealous followers should we be of them, who thorough Faith and Patience inherit the promises? That reward which is comprised under these promises is worth the having: but without these graces it cannot be had; yet through them it shall assuredly be obtained. In this respect, these and other like graces are said to accompany salvation. Hereof see §. 57.

§. 89. Of the resolution of Heb. 6. 11, 12.

THe sum of these two verses is, an Exhortation to perseverance. In setting down hereof observe,

• 1. The coherence, in this copulative particle, and, or rather disjunctive, but, see §. 75.
• 2. The substance: and therein.
  • 1. The manner.
  • 2. The matter.

The manner is by a word of entreaty, We desire.

The matter sets out,

• 1. The thing desired.
• 2. Motives.

The thing desired, is to be as careful for our own spiritual good, as for others temporal good.

In setting out this point, four things are expressed.

• 1. The persons whom it concerns, everyone.
• 2. The duty: which is set down,
  • 1. Affirmatively and positively, diligence. This is amplified by the extent of it, in this relative, the same: which also imports a motive, See §. 79.
• 3. The grace, whereabout their diligence is to be exercised. This is
  • 1. Expresly named, Hope.
  • 2. Amplified by an especial property, full assurance.
• 4. Their continuance therein, unto the end.

Vers. 12. The foresaid duty is enforced negatively, under the contrary vice forbidden, thus, Be not slothful.

Another motive is taken from former patterns. In setting down this motive, three things are observable.

• 1. The opposition betwixt the fore-named vice and this pattern, implied in this particle, but.
• 2. The expression of the duty thereupon required, in this word followers.
• 3. A description of the patterns. They are described,
  • 1. By two special graces, faith and patience.
  • 2. By the issue thereof: which is set out,
    • 1. By the kind of possession, inherit.
    • 2. By the ground thereof, the promises.

This issue, being set down as the recompense of their continuing in faith and patience, is a third motive unto perseverance.

§. 90. Of Observations raised out of Heb. 6. 11, 12.

I. ASsurance of salvation takes not away the use of means. This is gathered out of the inference. ▪See §. 75.

II. People are with mildness to be instructed. To desire that which is a duty, is a mild kind of instruction. See §. 76.

III. Ministers must earnestly desire their people's progress. So did the Apostle here. See §. 77.

IIII. Ministers must impartially seek the good of all their people. This is the extent of this phrase, Everyone. See §. 78.

V. Christians must be as diligent for their own souls, as they are for the bodies of 〈◊〉 . Thus much is implied under this relative, the same. See §. 79.

VI. Diligence must be used for perseverance. This is it for which diligence is here desired. See §. 79.

VII. Good proof must be given of our diligence. The verb, show, intends as much. See §. 79.

VIII. Hope is an especial grace to be sought for: For this end it is here expressly mentioned. See §. 80.

IX. Assurance is a property of hope. See §. 80.

X. Perseverance must be added to diligence. For we must be diligent unto the end. See §. 80.

Vers. 12. XI. Slothfulness is unbeseeming Christians. It is therefore here expressly forbidden. See §. 81.

XII. Men diligent in love may be slothful in faith. The inference of this verse upon the former intends as much. See §. 81.

XIII. Vices contrary to duties are to be avoided. This is here exemplified in slothfulness, which is contrary to diligence. See §. 82.

XIV. Good patterns are for imitation. We must be followers of such. See §. 83.

XV. Good patterns are good incitations and directions. For both these ends are they here propounded. See §. 84.

XVI. Faith is an especial means of obtaining things promised. For this end is faith here set down. See §. 85.

XVII. Patience must he added to Faith. It is therefore here coupled with faith, and 〈◊〉 . See §. 86.

XVIII. Heaven is Saints inheritance. That is it which they are here said to 〈◊〉 . See §. 87.

XIX. God's promise is the ground of Saints inheritance. That is therefore here called a promise. See §. 88.

XX. Faith and Patience shall be recompensed. The inheritance promised, is here set down as a recompense. See § 88.

§. 91. Of the coherence.

THat which the Apostle generally hinted about those patterns, which he set before the Hebrews, namely, that through faith, and patience they inherited the promise •… , He here exemplifieth, and confirmeth in Abraham's example, who also through faith, and patience did inherit the promise. His faith was famous, and well known. For thus it is written of him, He believed in the Lord, and he counted it to him for righteousness, Gen. 15. 6. His patience, and the recompense thereof are thus expressed, After he had patiently endured, he obtained the promise, v. 15. To show that the ground of his faith, and patience rested on God's promise, the Apostle se •… eth down both the ground itself, God's promise, and also the confirmation thereof, God's 〈◊〉 , v 13. Therefore this particular instance of Abraham, is a pertinent proof of the general point, and fitly inferred thereupon: and that by this causal conjunction FOR

The Argument may be thus framed,

That benefit which Abraham the Father of the faithful reaped through his faith, and patience, other Saints who are children of Abraham may expect, But Abraham through faith, and patience inherited the promise, Therefore other Saints may expect through faith and patience to inherit the promise.

§. 92. Of the dignity of Abraham's person.

THis example of Abraham is in particular mentioned, not because he alone obtained this reward of his faith, and patience: (for in the eleventh Chapter there is a large Catalogue of other like instances; and many millions more have on like grounds obtained the promise:) But for two special reasons is his example produced.

One is the dignity of his person.

The other is the excellency of his faith. See §. 94.

Conceming his person.

• 1. He was among the Jews in highest account. They much gloried in him. They thought that his posterity even according to the flesh, should never be cast off, Matth. 3. 9. They thought that being Abraham's seed, they were the most free of all people: and did hold out this buckler, Abraham is our Father, against all threatenings. Job. 8. 33, 39.
• 2. He is set forth to have the highest place in the Kingdom of heaven, Matth. 8. 11. Yea, the place of deceased Saints rest, is called Abraham's bosom, Luk. 16. 22.
• 3. He was accounted, and called, the Father of all them that believe, Rom. 4. 11. and, they which are of faith, the same are the children of Abraham, Gal. 3. 7. He is in Scripture styled, a Prince of God, Gen. 23. 6. The Friend of God, Jam. 2. 23. The Father of circumcision: Rom. 4. 12. In him were all Families of the earth ble •… ed, Gen. 12. 3. And his faith is made a pattern to the Gentiles, Gal. 3. 7, 8, 9.

§. 93. Of Abraham's Names.

4. ABrahams name shown him to be a man of great note. His first name was Abram. That is a name in Hebrew, compounded of two nou •… s: the first Ab signifieth in Hebrew, Chaldee, Syriac and Arabic, Father. The other Ham, signifieth high, excellent. Thence Abram an high or excel •… ent Father. This name was questionless given to him at first by some special instinct and foresight of what he should be afterwards; or at least in desire or hope of some high excellency, whereunto he should be advanced.

The other name Abraham hath the letter He with a vowell in Hebrew added to it, in the beginning of the last syllable; whereby it consisteth of a syllable more: the former name, Abram was of two syllables: this latter of three, Abraham.

The letter He, added to this latter name, is one of the letters of this sacred name, Jehovah, in which the letter He is twice expressed. Hence both Jewish and other expositors produce sundry mysteries, which I suppose to be over curious: and therefore pass over in this place.

Yet this we may affirm, that it was a great honor to Abraham to have any part of the Lord's name added to his. Thus it was an honor for Oshea (which signifieth a Savior ) to be called Joshua (Numb. 13. 16.) The first syllable being part of the foresaid proper name of the Lord Jehovah. This name Joshua (or as it is commonly called Joshua ) as he was a Type of Jesus, signifieth, The Lord a Seviour.

In this name Abraham, there is not a title taken from the former name Abra •… , only there is an addition of dignity and honor: which God himself who changed the name thus expresseth, For a Father of many Nations have I made •… ee, Gen. 17. 5. Ab signifieth a Father: the letter R is left in to retain that excellency which was in the former name implied under this word Ram. H. is the first letter and H •… the first syllable in Hamon which signifieth a multitude. In Hebrew names, a letter is oft put for a word, as in Joshua, Num. 14. 6. and Samuel, 1 Sam. 1. 20.

The full meaning then of this name Abraham is, an excellent Father of a multitude.

The Lord in rendering the reason of this name Abraham, addeth this word nations, (Gen. 17. 15.) to show the extent of that multitude: that not only the Israeli •… es which came from Abraham after the flesh should be very numerous: nor yet that he should have other Nations also sprout from him after the flesh, as the Ishmaeli •… , (Gen. 17. 20.) and the other Nations that descended from him by Kaurah, (Gen. 25. 1. &c.) but that also all of all other Nations that should be of the true •… aith, should be accounted to come from him, Rom. 4. 11. Gal. 3. 7, 29. Thus was his seed as the dust of the earth, (Gen. 13. 15.) as the Stars of the heaven, and as the 〈◊〉 which is upon the Sea shore, Gen. 22. 17. By this latter name was he ever called, after it was first given him. Indeed he is called Abram twice after this, 1 Chro. 1. •… 7. Nehem. 9. 7. But in both those places, there is reference to the time before this name was given him: and withal in both those places, there is express mention of changing that name Abram into Abraham.

By this name Abraham, God would support his servants faith in that promise which he made unto him, when he bid him tell the Stars, if he were able to number them, and thereupon said, So shall thy seed be, Gen. 15. 5. Thus we see how careful God is to establish the faith of his Saints in the promises that he makes unto them. The like might be exemplified in sundry other names of Persons, Places, Rites, Types, and other like things.

This God did both by reason of the knowledge he had of our weakness; and also by reason of the great desire he had of our good, that we should not fail of the benefit of his promise. This made him add to his promise, his oath, as we shall afterward see v. 17.

§. 94. Of God's manifold promises to Abraham, and the excellency of his faith in resting on them.

THe excellency of Abraham's faith is clearly manifested by the kind of promises which he believed.

It is here said, that God made promise to Abraham. This verb, made promise, i •… such a compound as the noun, promise, was. §. 87. It hath reference, as to the other promises which God made to Abraham, so in special to this, In blessing, I 〈◊〉 there, and in multiplying, I will multiply thy seed, &c. Gen. 22. 17, 18. For the •… ds of that promise are here quoted▪ v. 14. And to that promise was the oath i •… particular annexed, Gen. 22. 16. The promises made to Abraham were very great: and many of them to man's reason, seemed very improbable, if not impossible. For

• 1. God called him from his kindred, and out of his own country; and promised 〈◊〉 the possession of many Nations, whereof he gave him none inheritance, no not so 〈◊〉 as to set his foot on, Acts 7. 5.
• 2. He promised to bless him, and to make his name great, &c. Exod. 12. 2. This was a great promise in the kind of it.
• 3. He promised him seed as the Stars, when he had no child, and had been many years childless, Gen. 15. 2, 5.
• 4. When his body was now dead, being about an hundred years old: And Sa •… s 〈◊〉 dead, he promised to give him a Son by Sarah, Rom. 4. 19.
• 5. After that Son was given him, to whom the promise was appropriated, he was commanded to sacrifice him with his own hand; and upon that command, he was ready to do it, and yet believed, Heb. 11. 19. See v. 15.

In these and other like respects, his faith is thus commended; Against hope he believed in •… ope. He was not weak in faith. He staggered not at the promise of God through •… elief. He was strong in faith. He was fully persuaded that what God had promised, he was able also to perform, Rom. 4. 18, 19, 20, 21.

In the •… Chapter of this Epistle, v. 8. &c. occasion will be given of setting forth Abraham's faith yet more largely.

Abraham's patience is expressly noted, v. 15.

By this it appeareth how prudently, & pertinently the Apostle hath c •… lled out Abraham's example, and set it in special before them: For if a Father so believed, and had such patience, then must children endeavor to be like him. We are all children of Abraham, Gal. 3. 7, 29. Now it is an honor for a child to be like his Father. We ought then rather to be like him, because there are no such difficulties and obstacles opposed unto us. God's promises and means of accomplishing them, do now sweetly concur. We live in times wherein we see the substance of all former promises accomplished, Rom. 4. 24.

§. 95. Of Christ comprised under the promises made to Abraham.

THe foresaid promises, and also Abraham's faith therein, were the greater, in that they held out Christ, and Abraham eyed Christ in them. For

• 1. That general promise, that God would bless Abraham, did set out Christ: for all blessings come to children of men in Christ.
• 2. The promise of seed intended Christ, which the Apostle proveth by the singular number, seed, spoken as of one, Gal. 3. 16.
• 3. The numerous increase, as the Stars of Heaven, dust of the earth, and sand of the Sea, hath especial respect to the Church, which is the body of Christ.
• 4. The extent of the blessing, to all Nations (Gen. 12. 3. and 22. 18.) was in and by Christ accomplished.
• 5. The Land of Canaan which was promised, was a Type of heaven, which was purchased by Christ, and where we shall have an eternal communion with Christ.

To Christ therefore Abraham had an eye in the promises which were made to him. In which respect Christ thus saith to the Jews, Your Father Abraham re •… ed to see •… y day, and he saw it, and was glad, Joh. 8. 56.

Hereby we may learn what specially to behold in God's promises: namely, Jesus Christ, and in him God's favor, and all needful blessings that may bring us to an eternal communion with him. Thus shall our faith be more firmly stablished, and we made the more patient in expecting the issue and end of all, the Salvation of our souls.

§. 96. Of God's promise the ground of Faith and Patience.

THe Apostle to give proof of Abraham's Faith, and Patience, maketh mention of God's promise, to show, that God's promise is the only true ground of Faith and Patience. This made Caleb and Joshua constant in their Faith and Patience, forty years together in the wilderness, notwithstanding the many murmurings, and rebellions of the other Israelites. This made David endure many years persecution, from the time of his annointing to the time of his possessing the Kingdom. This was the ground of the Faith and Patience of all Martyrs, and other Saints i •… all ages. The word which David intendeth, where he saith, Remember the 〈◊〉 unto thy servant, was a word of promise, whereof he thus further saith, upon which thou hast caused me to hope: this is my comfort in my affliction &c. Psal. 119. 49, 50.

God's promise is as his very essence, which changeth not, Mal. 3. 6. Hea •… and earth may pass away, but God's word shall not pass away, Mar. 13. 31. For faith •… l 〈◊〉 he which promiseth, Heb. 10. 23. and will also do it, 1 Thes. 5 24.

For breeding and strengthening faith, for adding patience thereunto, and for making us without fainting to hold out, it will be needful and useful to acquaint ourselves with the promises of God, and with his truth in performing the same. Though God in his unsearchable wisdom may set a long date for the accomplishment of his promises, so as to us, who know not his time and season, he may seem to forget his promises, yet his justice, truth, faithfulness and unchangeableness will not suffer him to make his promise utterly void. If a King or great man make a promise of this and that, we can wait for it: yet they are but 〈◊〉 , and many ways subject to fail: for every man is a liar, but God most true, Rom. 3. 4. Let us not therefore by incredulity or impatiency, make void to ourselves any promise of God, as the incredulous Prince did, 2 King 7. 2, 20. Let us rather show ourselves to be true children of Abraham, by such a faith as he had, and manifest the truth thereof by patience.

§. 97. Of God's confirming his promise by oath.

GOd that made the aforesaid promise to Abraham, did most solemnly confirm it by his oath. Thus it is here taken for granted, in that he sets down the bo •… d, whereby he bound himself, together with the reason thereof, in this manner, because he could swear by no greater, he sware by himself. Here therefore is to be considered.

• 1. This act of swearing atributed to God,
• 2. That object by whom he swore, himself.
• 3. The reason hereof, He could swear by no greater.

Of the notation of the Hebrew word translated swearing, of the general nature of an oath, of this act attributed unto God, and of the bonds whereby God •… yeth himself in his oath, See Chap. 3. v. 11. §. 114, 115. Of the certainty or infallibility of God's oath, See Chap. 3. v. 3. §. 26.

God is oft said to swear in wrath, as we may see in the places whereunto reference is made. But here his swearing is in mercy, for confirmation of his promise made for the good of Abraham and his seed. Thus he confirmed the promise of Christ's Priest-hood, Psal. 110. 4. And of the everlasting continuance of Da •… ids Kingdom, Psal. 13 •… . 11. And of the calling of the Gentiles, Isai. 45. •… 3. And of the prosperity of the Church. Isaiah. 62. 8.

This manner of God's confirming his promise, may not be imagined to arise from any variableness in God: but rather from his tender respect to man: partly to strengthen his faith the more, and partly to move him with patience to expect God's season for the accomplishment of his promise.

Object. Abraham gave testimony of his faith, what need was there then that God •… ld swear to him?

Answ.

• 1. Though in some things he testified a strong faith, Rom. 4. 18. &c. Heb. 〈◊〉 . 8. &c. Yet he being a man was subject to human frailties. Instance his twice 〈◊〉 all of Sarah to be his wife; and that for fear, Gen. 12. 12. and 20. 2. This phrase also, Lord God, whereby shall I know that I shall inherit it? (Gen. 15. 8.) And his going in unto Hagar (Gen. 16. 4.) imply a kind of distrustfulness. We read •… e like of David, a man of great faith, as is evidenced by his setting upon a Lyon and a Bear, and a Giant, 1 Sam. 17. 36. And by his long bearing out Saul's persecution: yet afterwards he manifested great weakness, when he said in his heart, I 〈◊〉 now perish one day by the hand of Saul, 1 Sam. 27. 1. And when in his haste he 〈◊〉 , all men are liars, (Psal. 116. 11.) which he especially intendeth of such Pro •… ts as told him he should be King.
• 2. God's oath was needful for, and useful to Isaac, who was newly delivered 〈◊〉 of the very jaws of death, and then present when God confirmed his promise to Abraham by oath ( Gen. 22. 12. &c.) for the promise concerned Isaac as well as Abraham.
• 3. That oath was needful to, and useful for the seed of Abraham, generation after generation; for the promise concerned them all.

§. 98. Of God's swearing by himself.

THe Person by whom God swore, is here expressly said to be himself: He sware by himself. So much is expressly affirmed in the History, By myself have I sworn saith the Lord, Gen. 22. 16. So Exod. 32. 13. Isaiah. 45. 23. Ier. 22. 5. Amos. 6. 8.

Object. In other places, other things are mentioned, whereby God sware, as his Soul, his Name, his Right Hand, his Strong Arm, his Excell •… , his Holiness, his Throne.

Answ. Those seeming other things are no other then God himself: for there is nothing in God but God himself. Faculties, Properties, Partes of body, and other like things attributed unto God, are no other then his very essence. God is a simple, pure being, without mixture or composition. Properties, parts, and other like things are attributed to God, merely by way of resemblance, for teaching sake: to help us, who are but of shallow capacities, and are brought to conceive divine mysteries the better by resemblances from such things. That there is nothing, but a simple pure being in God is evident by this title, Jehovah, which implieth, all being, and that by, from, and in himself. So doth this style (which God giveth to himself to be distinguished from all others) I am that I am, Exod. 3. 14. In this respect, sundry properties are applied to God, not only in the concrete, thus, wise, true, loving: but also in the abstract, as wisdom, (Prov. 8. 12, 14.) truth; (John 14. 16.) 〈◊〉 (1 John 4. 16.) yea, those things which are qualities in man, being applied to God, are put for God himself, thus, the wisdom of God said, (Luke 11. 49.) that is God himself, and thus, if the will of God will, (1 Pet. 3. 17.) that is, if God will; we thus translate it, if the will of God be so.

This in general may serve to satisfy that objection: which may more fully be satisfied, if we distinctly consider the divers ways, whereby God in swearing bindeth himself to make good his word. Of the bonds of an oath, and of a particular applying of them to God, See the Churches Conquest on Exod. 17. 16. §. 80.

§. 99. Of God's having no greater to swear by then himself.

THe reason why God sweareth by himself is thus set down, because he could swear by no greater. To set out the greatness of God above all others, this title A great God, and a great King above all God's, is by a kind of excellency and propriety attributed to God, Psal. 95. 3. There is scarce any other title more frequently attributed to God in Scripture then this, Great: The heathen by the light of nature discerned thus much: and thereupon gave this title to God, The best, the greatest.

Every thing but God, who is the Creator of all, is a creature: but no creature can be greater then his Creator: therefore everything else must needs be less th •… n God. The Apostle saith, without all contradiction the less is blessed of the better, Chap. 7. 7. Much more, without all contradiction, the less is created by the greater. It is impossible that the Creator should create a greater then himself, who in heaven c •… •… e compared unto the Lord? who among the sons of the mighty can be likened •… nto the Lord? Psal. 89. 6. This being so, who can be imagined to be amongst creatures, that God should take to be a witness, and judge of that which he sweareth? what can there be out of God so fit and precious a pawn to bind himself by, as that which is in God: even himself and his own excellencies. If therefore he swear, he must needs swear by himself.

That an inferior is not to be sworn by, but a greater, is laid down as a •… uled case, v. 16.

§. 100. Of inferences upon God's swearing.

GOds swearing gives good evidence of his good respect to man, in that he condescends so low, as by oath to bind himself, to make his word good for our sakes. Herein he shows, that he considers what is fit, rather for our infirmity, th •… n his glorious Majesty. Do Magistrates, Masters, Parents, other superiors ordinarily swear to make good their word to their inferiors? This useth to be exacted of inferiors, as Gen. 24. 3. but not so of superiors. The Romans nor exacted, nor expected oaths of their Magistrates: nor we in Courts of justice of Nobles. Yet God, who hath no greater then himself, binds himself to us his servants by oath. Thus he addeth seals to his covenant, Rom. 4. 11. O what matter of holy admiration doth this afford unto us! In this case we may say, What is man, that th •… u 〈◊〉 mindful of him? and the Son of man that thou visitest him? Psal. 8. 4. What respect ought we to testify unto his Majesty, who thus tendereth our infirmity. 〈◊〉 this be not sufficient to make us cast off all diffidence, what can be sufficient? If now we believe not, God may well complain and say, What could have been done 〈◊〉 , that I have not done? Isa. 5. 4.

What matter of humiliation doth this minister unto us, in regard of the pron •… of our nature to distrustfulness? Most men make little more of God's promise, though confirmed by oath, then of man's. God's precious promises hardly make men to depend upon him: or to yield obedience to the means which are annexed to his promises for accomplishment of them. This sin, in regard of its self, and the •… sed fruits thereof, is a most pestiferous sin. See more hereof in the whole Arm •… 〈◊〉 God, on Eph. 6. 16. Treat. 2. Part 6. Of faith §. 34.

It becomes us then, who bear any respect to God, to lay to heart this gracio •… condescension of God, and the means which he thus useth to strengthen our faith the more. That therefore our faith may be the more strengthened, let us oft meditate as on God's promises, so on the bond whereby he binds himself to make them good, for our good. This is next to that incomprehensible evidence of his love in giving his Son to us. Hereby he obligeth himself, his power, his truth, his holiness, his excellency, his name, his soul, and whatsoever is precious in him: He is content to be no more himself, or to retain anything whereof he makes account, if he fail in his promise to men. O the depth of the riches both of the wisdom and g •… ness of God?

Should not this stir us up to bind ourselves by promise, by vow, by oath, by all warrantable means, to keep covenant with God. There was no need on God's part, why he should bind himself by oath: yet he did so for our sakes. But there is great need on our part to bind ourselves to God: We are as prone to start from good purposes and promises, as water heated to wax cold, and heavy things to fall downwards: Therefore we should evening and morning, when we go to the house of God, or to the Lord's Table, on Sabbath days, or Fast days, solemnly •… ind ourselves to God. Promises, covenants, vows, oaths, and such like bonds, to tie us unto God, are as Tutors to incite us unto duty, and to check us for neglect thereof. As therefore they are solemnly to be made, so oft to be renewed. This will make us more conscionable of duty: especially if it be done with a true purpose of performing what we tie ourselves unto, and in singleness of heart. See more hereof in the Saints Sacrifice, on Psal. 116. 9. §. 64. and on Psal. 116. 14. §. 90, in •… e end of it, and 91.

§. 101. Of this word, Surely.

IN this verse the matter and form of God's promise is set down; whereby it is ma •… nifested to be an oath. The first word saying, hath reference to God, and it implieth, that the words of God himself are here produced.

The next word, surely, is in Greek used for the form of an oath.

The first particle, as here used with a circumflex, is a note of a strong asseveration: which itself alone signifieth surely, or truly.

The other particle joined thereto addeth emphasis, as if we should say, Surely in truth. The LXX on Gen. 22. 17. have used this word, to show that that which followeth, was the oath which God did swear. Other Greek Authors do also use it as a note of an oath.

Some instead of the word used by the Apostle, read Amen, which is a strong asseveration. Hereof see more in the Guide to go to God, or Explanation of the Lord's Prayer, §. 241. But I suppose the word used by the Apostle, to be the fittest for this place.

It is expressly said by God himself, I have sworn. This clause therefore, In blessing, I will bless; plainly demonstrateth that this was God's oath, Gen. 22. 16, 17.

Of God's confirming his promise by oath, see §. 97.

§. 102. Of the blessing promised to Abraham.

TWo things doth God by oath promise to Abraham.

One general, which is blessing.

The other particular, which was multiplication of seed.

Of the word translated blessing, see v. 6. §. 47.

Here blessing compriseth under it every good and needful thing concerning body and soul, this life present, and the life to come: as health, wealth, honor, long life, with other temporal good things: and justification, sanctification, with other spiritual blessings: and the end of all, eternal salvation. All these make to man's happiness, and therefore are comprised under the word blessing.

Object. Wicked men who are accursed enjoy the temporal blessings, and Christ himself saith, Woe unto you that are rich, Luk. 6. 24. How then do these tend to man's blessedness.

Answ. Wicked men pervert the use of temporal good things, and so make them to be a curse. But God bestoweth such grace on the children of Abraham, as they rightly use those temporal good things: and so they prove a blessing. See more hereof in Domest. Duties. Treat. 1. on Eph. 6. 3. §. 101, 102. &c.

God said to Abraham, I am thy exceeding great reward, Gen. 15. 1. Here he maketh it good, in this phrase, I will bless thee. For God's reward is blessing: it makes a man blessed. So soon as God had made man, he blessed him, Gen. 1. 28. and 5. 2. After man's fall, all the good that God did and intended to man, is comprised under this word, blessed: and that before, in, and after the time of the law: yea, in and after this world, Gen. 9 1. Deu. 28. 3, &c. Mat. 5. 3. &c. and 25. 34.

Blessedness is that summum bonum, that chief good, whereof the Heathen had a glimp •… , but could not find out wherein it consisted. It is that whereof Christ saith, One thing is needful, Luke 10. 42. He that is blessed in what he hath, needeth no more. He that hath abundance of such things as make not blessed, may be truly said to have nothing.

Indeed there are many particulars to which blessedness is annexed. Christ giveth instance of eight together, which are commonly called the eight Beatitudes, Mat. 5. 3, &c. And the Scripture in other places gives instance of many hundreds more: but be they never so many they all meet, and determine in one Chief good. As all the lines, which proceed from a circumference, meet and end in the center: all rivers in the Sea: all beams whereby the world is enlightened, are from the sun, and in the sun. There are many members of one body, 1 Cor. 12. 12. The Apostle reckoneth up many unities, Eph. 4. 4, 5, 6, which have reference to many hundreds and thousands, yea, and millions of particulars. There is one Lord: millions are servants to that Lord. There is one faith: but multitudes of believers that are of that faith. One Baptism: but innumerable persons in all ages baptized. So there is one blessedness, yet many virtues, graces, duties, and means which concur to make up that blessedness.

But to make this point the more clear: blessedness is to be considered in the inchoation and progress thereof: or in the perfection and consummation of it.

In the inchoation and progress, many means are used: many graces obtained: many duties performed. They that attain to blessedness must hear God's word, 〈◊〉 keep it: must •… ear God; must be poor in spirit: must mourn, &c.

Blessedness is ascribed to all and every particular saving grace, in two respects especially.

• 1. Because no blessedness can be attained without all and every of them.
• 2. Because they, who attain all and every of them, shall assuredly be blessed.

Quest. What if a Christian attains some of them, though he have them not all?

Answ. Whosoever hath one sanctifying grace, hath every sanctifying grace. All sanctifying graces are as so many links of one Chain, whereby we are brought to salvation. He that hath one hath all; he that hath not all, hath none at all.

He that hath any sanctifying grace is truly regenerate. Now regeneration consists of all the essential parts of a spiritual man, (which are all sanctifying graces:) as natural generation consisteth of all the essential parts of a natural man. Yes, though in natural generation there may be a defect and want of some parts, yet it never so falleth out in spiritual regeneration.

Fitly therefore is blessedness ascribed to every particular grace, because he that hath one, hath also everyone. He that is truly poor in spirit doth mourn, is 〈◊〉 and so in the rest.

I will not deny but some graces may more conspicuously appear, and be in their kind greater and more eminent then others: as the stars in the heaven: yet in one degree or other, is every grace in every true Saint, and that while here he lives on earth.

The perfection and consummation of blessedness consisteth in that incomprehensible, and eternal glory, delight and contentment which Saints shall have in heaven, where they shall in a beatifical vision see God himself face to face, 1 Cor. 13. 12. and where God will be all in all, 1 Cor. 15. 28.

• 1. God's magnificence is herein much commended, in that he maketh those blessed, to whom he is pleased to manifest his favor, and whom he will reward.

  Under blessedness, more is comprised then all the world can afford. All things without blessedness are nothing worth: blessedness is of itself invaluable This is that treasure, and that pearl, for which, he that knoweth the worth thereof, will sell that he hath, and be no loser, Mat. 13. 44, 45, 46.

• 2. Let him that would have his desire satisfied, seek after blessedness. Man 〈◊〉 well desire no more then to be blessed. If he desire anything under it, or without it, his desire is a mean and base desire.
• 3. This should make us observe the means to which blessing is promised; and this should make us diligent in using those means. A man were better not be, then not be blessed: but he that is blessed, will have great and just cause to bless him, that hath given him his being, and made him blessed.
• 4. This is a great aggravation of their wretched disposition, who being born and brought up under the light of the Gospel, live, lie, and die in their natural, cursed condition.

The heathen could say that all things desire their good: yet many men who live 〈◊〉 the means whereby that good is revealed, will not learn how they may be blessed: much less walk in the way that leadeth to it. God for his part saith, Be •… I set before you a blessing and a curse, Deut. 11. 26. But many wretched men re •… not to choose the good part, as Mary did, Luk. 10. 42. O more then montrous ingratitude to God! O the irreparable damage that such bring to themselves▪

§. 103. Of God's abundant blessing.

THe foresaid blessing is further amplified, by doubling the phrase, thus, blessing I will bless. This is an Hebraism, frequently used in the Old Testament: and it 〈◊〉 much emphasis: for it setteth forth

• 1. The certainty of a thing: as where the the Lord saith, Seeing I have seen; (Exod. 3. 7.) We thus interpret it, I have surely seen.
• 2. Diligence and pains in a thing: as where the daughters of Revel said to their father concerning Moses, drawing he drew us water, (Exod. 2. 19.) that is, with great diligence, and much pains he drew water for us.
• 3. Celerity and speed in doing a thing: as where David saith, It is better that escaping I should escape, (1 Sam. 27. 1.) We thus translate it, should speedily escape.
• 4. 〈◊〉 in giving a thing: as in this, Blessing I will bless. Our former English thus translated it in this place; I will abundantly bless thee.
• 5. Success in doing a thing, or a thorough doing of it, or doing it to purpose: as where Saul saith to David, doing thou shalt do, and prevailing thou shalt prevail; (1 Sam. 26. 25.) We thus translate it, Thou shalt both do great things, and also shalt still prevail.
• 6. Finishing and perfecting a thing: as where Solomon saith to God, Building I 〈◊〉 built thee an house, (1 King. 8. 13.) His meaning is, that he had perfectly finished it.
• 7. A wonderful increase of a thing, as in this phrase, Multiplying I will multiply. Our former English thus translate it, I will multiply thee marvelously.
• 8. Long continuance: as, waiting, I have waited, (Psal. 40. 1.) that is, I have long waited.

This phrase, Blessing I will bless, gives us to understand, that blessings appertaining to Abraham and to his seed, are abundant blessings. God is no way scanty to the faithful. He is exceeding bountiful to them every way. It is observable, that the Hebrew useth this word blessing, or blessed, in the plural number: which, to translate word for word, signifieth blessedness: so much is intended under the first word of the first Psalm.

More expressly doth the wise man thus set down the forementioned point, A faithful man shall abound with blessings, Prov. 28. 20. In this respect the Psalmist saith, The Lord daily loadeth us with his blessings, Psal. 68. 19. and the Apostle thus, God hath blessed us, with all spiritual blessings: He hath abounded towards us, &c. Eph. 1. 3, 8. To this purpose it is said, Godliness is profitable unto all things, having promise of the Life that now is, and of that which is to come, 1 Tim. 4. 8.

God proportioneth his blessings according to his own greatness. He setteth forth his magnificence in blessing children of men.

Who would not depend upon such a Lord for blessing?

How ought we to enlarge our hearts, and open our mouths in blessing God for so blessing us?

§. 104. Of the extent of Abraham's blessing to all of his faith.

IN setting down this blessing, the Persons blessing and blessed, the Giver and the Receivers of the blessing, are distinctly expressed, under these two pronounces, I, Thee. The former hath reference to God; the latter to Abraham: for God saith to Abraham, I will bless thee. God then is the author and giver of blessing. See v. 6, §. 47.

Abraham is here to be considered as a public person, and the father of the faithful: so as what is here confirmed to Abraham, may be applied to all the faithful, as truly and as effectually, as if God had said it, and sworn it to everyone of them in particular. As Lev •… is said to pay tithes in Abraham: (Heb. 7. 9.) so all believers that have been since Abraham, and shall be to the end of the world, are blessed in Abraham, Gal 3. 9. For it was not written for his sake alone, but for us also, Rom. 4▪ •… 3.

All they that are of the faith of Abraham, and none but they have a right to this 〈◊〉 . For as there is an extent in this Pronoun Thee, (which is to be extended to Abraham and his se •… d, Gen. 12. 3. and 22. 17.) so there is a restraint therein. They must be such as are of his faith: and in that respect accounted his children. For 〈◊〉 are not all Israel, which are of Israel: neither because they are the seed of Abraham, are they all children, Rom. 9. 6, 7. But they which be of faith, are blessed with 〈◊〉 ▪ Abraham, Gal. 3. 9.

Blessing then is proper only to the faithful. Read the Scripture thorough, and observe where you find any pronounced blessed, I dare boldly say, you shall find them in this sense, to be of the seed of Abraham; namely, as they are of the faith of Abraham, and walk in the steps of Abraham, Psal. 1. 1. and 32. 1. and 119. 1. and 11 •… . 1, 2.

Christ is the fountain of all blessing: He is that blessed seed, Gal. 3. 16. Out o •… him there can be nothing, but woe and curse. But all the faithful are comprised in this s •… ed. They are members of that body, which is Christ, 1 Cor. 12. 12. 〈◊〉 none but they. Of such saith the Apostle, All are yours, and ye are Christ's, 1 Cor. 3. 22, 23.

1. How should this stir us up to be of this seed: and to give no rest to our soul •… , till we have some assurance thereof. It would be better never to have been of Adam, if we be not also of Abraham. That brought us into a cursed condition: This makes us blessed.

That we may be of this seed of Abraham, let us set Abraham before us, and consider how he believed, that we may be of the same faith, Gal. 3. 7. Let us also consider, how he walked, that we may walk in such steps, Rom. 4. 12.

Quet. Is it possible that we may be such as Abraham was?

Answ. Yes. There are the same means, and the same Spirit to make us so: and those means under the Gospel, are more perspicuous and powerful.

Besides, though we have not such faith in the quantity and measure, yet we may have it in the kind and quality: even so far as will make us blessed.

2. Let such as have assurance that they are of this seed, content themselves in this, that they are thereupon blessed. They have no cause to envy any estate of others, that are not of this seed. For what can a creature desire more then to be blessed? Yea, what can the Creator give above that? This is the Summum bonum, the chief good of all.

§. 105. Of multiplication of seed, as a part of Abraham's blessing.

ONe particular instance of the blessing promised to Abraham is thus expressed, Multiplying, I will multiply thee.

The verb translated, multiply, is derived from a noun that signifieth 〈◊〉 multitude, (Acts 4. 3 •… .) which noun is derived from another verb that signifieth to fill, (Luk. 5. 7) for by multiplying a thing is made full.

Of the Emphasis of doubling the word, thus, multiplying, I will multiply; See §. 103.

The H •… brew, and the Greek LXX on Gen. 22. 17. do add thy seed, in this last 〈◊〉 , thus, I will multiply thy seed. But the Apostle for brevity sake, leaveth it out, and only repeateth this relative pronoun, Thee; For it is apparent, that the multiplication here promised is, of Abraham's seed; A man cannot be multiplied but by his seed.

Quest. How can multiplication of seed be a part of that promise which Abraham is said to obtain (v. 15.) seeing in his life time, he saw no great multiplication?

Answ.

• 1. Abraham saw the beginning and ground-work thereof: for he had seed of his own body, and that by Sarah, his first wife; to whom the promise was made, as well as to himself, Gen. 17. 16. and 18. 10.
• 2. He lived to see seed of that seed; for Isaac had two Sons of fifteen years old, 〈◊〉 Abraham lived; which thus appeareth. Abraham lived 175. years ( Gen. 25. 7.) Isaac was born when Abraham was an hundred years old, ( Gen. 21 5.) Isaac was 〈◊〉 years old, when Esau and Jacob were born ( Gen. 25. 26) They therefore lived •… 5, years in Abraham's time.
• 3. I might here further add that I shamael his Son had many children in his time: 〈◊〉 that by Keturah he had six Sons ( Gen. 25. 2.) every of which might have many children in his days: But because the multiplication here mentioned is of the promised seed, I pass by this third answer: the two former are sufficient to satisfy the doubt.

But that which yet gives fuller satisfaction is the vigor of his faith, whereby he saw the day of Christ, John. 8. 56. and all that seed according to the flesh and spirit which was promised him. He was by faith as fully assured thereof, as if he had lived to the end of the world, and seen all with his bodily eyes.

Of the seed here especially intended, see §. 104.

The multiplication of seed here promised, being added to God's promise of blessing Abraham, giveth evidence, that multiplication of seed is a blessing. In this respect it is said, happy is the man that hath his quiver full of them, Psal. 127. 5. Blessing is thus exemplified, Thy wife shall be as a fruitful Vine, by the sides of the house, thy children like Olive-plants, &c. Thou shall see thy Children's Children, Psal. 128. 3, 6. On this ground, the Elders of Israel thus blessed Boaz, The Lord make the woman that is come into thine house, like Rachel, and like Leah, which two did build the house of Israel: Ruth. 4 11.

Object. Multiplication of conception is set down as a curse, Gen. 3. 16.

Answ.

• 1. It is not simply the multiplication of seed that is there made a curse, but pain and sorrow, and danger, which accompany the same. Hereupon this word, 〈◊〉 , is inserted thus, I will greatly multiply thy sorrow and thy conception. In sor •… 〈◊〉 shalt bring forth Children.
• 2. In Christ that which was at first set down as a curse, is made a blessing, 1 〈◊〉 . 2. 15.

Multiplication of seed is a means not only of increasing and continuing the world, but also of increasing and continuing the Church in the world. And in this latter respect it is a blessing. It is the multiplication of an holy seed, whereby Christ's Kingdom is increased and not Satan's.

This manifesteth the undue desires of many, who would have no children at all. To prevent children, some will not marry; Others, though they marry, wish that they may have no children: or if any, only one. Others that have many children, with them dead. Herein Christians use to be more faulty then the Jews were. What other reason can be rendered hereof, then covetousness, distrustfulness, discontentedness, and such like corruptions. Let us, for our parts, shake off these corruptions, and depend upon God's providence for that seed, which he shall be pleased to be •… upon us. See more hereof, Chap. 11. v. 11. §. 54. And Chap. 13. v. 5. §. 65.

§. 106. Of God's multiplying Seed.

COncerning multiplication of Seed, we ought the rather to depend on God's providence, because he saith, I multiply thee. It is God that multiplieth Seed. God when he had made male and female, blessed them, and said unto them, Be fruitful, and multiply, &c. Gen 1. 28. The like he said to Noah, after the flood, Gen. 9 1. Therefore, children are said to be an heritage of the Lord, &c. (.Psal. 127. 3.) God is said to open the womb, Gen. 29 31, 33. He is also said to close the womb. Gen. 20. 18. when Rachel said to her husband, Give me children, Jacob thus answered, Ans I in God's stead, &c. Gen. 30. 2.

To give children is a kind of creation, which work is proper to the Creator.

• 1. Let such as desire seed, seek it of him, who is able to give it, and multiply it. 〈◊〉 〈◊〉 entreated the Lord for his wife, because she was barren: and the Lord was entreated of him, and Rebekah his wife conceived: Gen. 25. 21. The like is noted of 〈◊〉 , 〈◊〉 Sam. 1. 10. Many wives, that have no children, are ready to lay the blame upon their husbands, and many husbands upon their wives, and thus •… ret one against another, and deprive themselves of that mutual comfort, which they might have one in another. If they would consider that it is God who giveth increase of seed, such discontents would be much allayed.
• 2. Let such as have increase of seed, give the praise thereof to him who giveth it; as Leah did, Gen. 29. 35. And Hannah, 1 Sam. 2. 1. &c.
• 3. That which God giveth, is to be given to him again. To this purpose th •… voweth Hannah, If thou wilt give unto thy hand-maid, a male-child, then I will give him unto the Lord, 1 Sam. 1. 11. Children are given to the Lord, when they are instructed in the will of God, and brought to fear God, and made his servants.

§. 107. Of Abraham's numerous Seed.

THis emphatical phrase, Multiplying, I will multiply, sets out the exceeding great multitude of Children, that proceeded from Abraham▪ even his innumerable posterity: which is more expressly set down under these phrases, like the dust of the earth, (Gen. 13. 16.) Like the Stars in the heaven, and the Sand which is upon the Sea-shore, Gen. 22. 17.

I suppose that there cannot be another instance given of so numerous a post •… , as Abraham had according to the flesh. But Abraham was a root of the Church▪ and in that respect, was this extent of God's promise especially verified.

This much commendeth the goodness of God, which is extended to so many; and from hence we may infer, that they are not a few that shall be saved. For 〈◊〉 Abraham's seed after the Spirit shall partake of Salvation. See more hereof Chap. 2. v. 10. §. 91. And Chap. 9. v. 28. §. 140.

We have just cause to take notice of this extent of the foresaid blessing. For we among others partake of the benefit thereof. That promise hath been extended to us of this land, and that in these our days. Let our care be to show ourselves true Children of Abraham.

§. 108. Of Abraham's patient enduring.

THese two particles, And, so, imply a consequence following upon that which went before. The consequence hath reference to God's promise confirmed to Abraham by oath: which Abraham believing obtained the benefit thereof, which is here set down in this verse. That benefit is the consequence here intended.

This phrase After he had patiently endured, is the interpretation of one Greek participle, which being of the first aorist, that setteth out the time past, may be th •… s also translated, having patiently endured. Both translations make to the same purpose, and show that the reward of obtaining the promise followed upon his patient enduring.

Of the notation of the word translated patiently endured, See v. 12. §. 86. It implieth two things: Patience, and Perseverance. For it signifieth, long to endure with a meek and quiet mind. Thus it is applied to God himself, Luk. 18. 7 •… . Pet. 3. 9. and to a wise husbandman, James 5. 7. Under whose example the emphasis of the word is fitly set forth. For the husbandman wai •… es for •… crop from the Seed-time to the harvest: and in that time he oft finds hard nippi •… frosts, blasting winds, scorching heat: yea, sometimes drought through want of rain: and sometimes floods through a great abundance of rain: yet he contin •… th to wait till the time of harvest: and, if he be not a covetous worlding, he •… aites with a quiet mind, still hoping for a good crop: for in that hope he soweth his seed.

This patient enduring hath reference both to a long date, which requireth enduring, and also to such difficulties as may fall out in that long time, which require patience.

That Abraham did long endure, and that with patience, is evident by the history of his life registered in sacred writ.

A child was one special thing comprised under the promise; For it he waited 〈◊〉 〈◊〉 was an hundred year old. Was ever the like heard of any since the flood? 〈◊〉 •… em was an hundred year old, before he begat Arphaxad: but he was born, 〈◊〉 lived a great part of his time before the flood. The other Patriarchs that lived 〈◊〉 Shem and Abraham had children before they were forty. Only Terah the 〈◊〉 of Abraham was seventy year old, before he had a child: but the thirty 〈◊〉 which Abraham waited, after the seventieth year of his age, were much more 〈◊〉 〈◊〉 first seventy. It is said of Zacharias and Elizabeth his wife, that they were 〈◊〉 〈◊〉 in years, (Luke 1. 7.) but their age was not comparable to Abraham's. He endured all his life long, for the promised inheritance. That Abraham endured all that time patiently with a meek and quiet mind, is evident by that constant, cheerful, ready obedience, which he yielded to God upon all occasions: never gain •… , or making question of anything which God said: never fretting, nor mur •… ring against any part of God's word. This may be exemplified in sundry particulars.

• 1. Upon God's command, he went out of his country, and from his kindred, and 〈◊〉 •… is fathers house, Gen. 12. 1.
• 2. Upon God's appointment, he lived all his days in a strange Country, Heb. 11. 9.
• 3. Fam •… nes and other difficulties did not move him to return to the place from whence God had called him: but other where he provided for himself, Gen. 1 210.
• 4. Because God would have him only there to sojourn, he was content to dwell in Te •… ts, Gen. 12. 8. and 18. 1. Heb. 11. 9. He built no Palace, Castle, or House for himself.
• 5. In his ninety ninth year at God's command, he was circumcised, and all his house at that time, Gen. 17. 23, 24. He feared not any such danger as befell the 〈◊〉 upon a like occasion, Gen. 34. 25. &c.
• 6. Upon God's command he cast Ishmael out of his house, though it were grievous to him, Gen. 21. 12, 14.
• 7. Upon God promise, against hope he believed in hope, that he might become the father of many Nations, Gen. 17. 17. Rom. 4. 18.
• 8. Upon God •… command, he was ready to sacrifice his only, his beloved Son, the Son of promise, Gen. 22. 2, 10.
• 9. He purchased a burying place for his wife, himself, and other Patriarchs, in testimony of his faith, that his posterity should enjoy that Land. Gen. 22. 17. &c.
• 10. He would not suffer his Son to be carried to the Country, out of which God had called him, Gen. 24. 6.
• 11. He would not make affinity with thos strangers, that were to be rooted out of that land, but sent to take a wife unto his Son from among his kindred, 〈◊〉 ▪ 24. 3▪ &c.
• 12. He preferred the Son of promise, before all other his children, and sent the •… all away from Isaac, Gen. 25. 6.

Of the difficulties which Abraham passed over. See v. 13. §. 94.

§. 109. Of the blessings which Abraham enjoyed.

THe main promise made to Abraham, was to bless him, v. 14. which compri •… eth under it all manner of good things, that any way tend to make man blessed, See v. 14. §. 102.

Of this word promise. See v. 12. §. 87.

It is here said, that he obtained the promise. The verb obtained, is in Greek a compound. The simple verb signifieth as much, and is oft so translated, as Heb. 11. 35. Luke 20. 35. But the preposition with which it is compounded, questionless addeth some emphasis. It may imply an obtaining to himself. He so obtained the promises, as he made them his own. He only and his seed did partake of the benefit thereof. Thus is this compound used, Heb. 11. 33. Rom. 11. 7. to exemplify this in some particulars, the good things promised, which Abraham obtained, may be drawn to three heads, Temporal, Spiritual Eternal. Concerning temporal blessings,

• 1. He was honorable in the place of his abode. For the Nations accounted him a Prince of God among them ( Gen. 23. 16.) that is a great Prince.
• 2. He was so mighty a man, as out of his own house, he could raise an Army. Gen. 14. 14.
• 3. He was very rich in Cattle, Silver, and Gold, Gen. 13. 2.
• 4. He was beloved of the Nations thereabouts: instance the good entertainment which Pharaoh King of Egypt in a time of Famine, ( Gen. 12. 16.) and Abime •… King of the Philistines, gave him, Gen. 20. 14. Instance also that courteous dealing which he found at the hand of the Hittites. Gen. 23. 6. &c.
• 5. He had an heir, a lovely and gracious Son, a Son of promise, Gen. 21. 2, &c.
• 6. He saw his children's children; for Esa •… and Jacob lived some years in his time.
• 7. He lived many days, and those many days were good days, Gen. 25. 8.

• 8. He was full of years, which phraise implieth, that he outlived not his good da •… es.

  He was an old man and full of years, and died in a good old age, Gen. 25. 8.

• 9. He left a blessed memorial behind him, none ever a better. His memory yet as a Laurel remaineth fresh and green in God's Church. He is counted and called the Father of the faithful, Rom. 4. 11.

Concerning spiritual blessings, he was endued not only with those sanctifying graces, which were absolutely necessary to the salvation of his soul: but also wi •… h such as exceedingly adorned, and beautified his profession: and made him a good Parent, a good Master, a good Neighbor; and every way good. In regard of the eminency of those graces wherewith God endu'd him, he was called the friend of God, 2 Chro. 20. 7. Isa. 41. 8. I am. •… . 23.

Concerning eternal blessings, he had not only a part of that rich and glorious inheritance in heaven, which Christ by his blood hath purchased, but in some respects he may be accounted among men, the chiefest therein. See more hereof, §. 9 •… ▪

§. 110. Of waiting for God's promises.

THe points before noted of Abraham, are written not for his sake alon •… , but for us also, ( Rom. 4. 23, 24.) even for our learning, Rom. 15. 4. S •… as from Abraham's example we may well infer these three points.

• 1. God's promises are to be waited for.
• 2. Waiting for God's promises must be with patience.
• 3. Fruition of the good things promised will be obtained by a patient waiting for them.

1. That God's promises are to be waited for, is manifest, not only by Abraham's approved example, but also by the example of other Patriarchs. Jacob on his death bed, maketh this profession, I have waited for thy salvation O Lord, G •… . 49. 18. I waited patiently for the Lord, saith the Psalmist Psal. 40. 1. In the Hebrew, the word is doubled thus waiting I have waited: of the emphisis hereof, see v. 14. §. 103. As this duty is commended by sundry approved examples, so it is expressly commanded. Waite on the Lord, Psal. 37. 3 •… . Prov. 20. 22.

• 1. God in his wisdom oft setteth a long date for the accomplishment of his promises. All which time we must wait, lest we fail of obtaining the benefit of the promise.
• 2. God waiteth that he may be gracious to us, Isa. 30. 18. Should not we then wait his good pleasure?
• 3. The time which God appointeth, is the fittest season for effecting a thing. That time therefore is to be waited for. It is a great fault to prescribe a time to God: and if i •… that time God accomplish not his promise, to distrust the truth thereof; and thereupon either to faint, or to use indirect means; as S •… did, 1 Sam. 28. 7. It was an atheistical speech of a profane King to say, 〈◊〉 should I wait for the Lord any longer, •… Kings 6. 33.

§. 111. Of waiting with Patience.

IT was shown §. 108. that the word which the Apostle useth intendeth patience in waiting. This phrase, I was dumb and opened not my mouth (Psal. 39. 9.) 〈◊〉 the Psalmists meek and quiet spirit▪ It is good both to hope and to be silent, ( 〈◊〉 . 3. 26) that is, quietly to wait for the salvation of the Lord. For in rest and 〈◊〉 shall you be saved, Isai. 30. 15. The Psalmist giveth this reason thereof, be •… Lord did •… t it. For such ought our respect to be to God, as we grudge not •… inst anything that he doth: but contentedly and patiently expect the issue therees: which will prove good to them that so wait.

Contrary hereunto is their perverse disposition, who grudge and murmur at God's dealing with them: as, when he stayeth longer then they looked for, before be accomplish his promise: or when he bringeth them into any straits or distresses: or when some outward likelihoods appear against the promises, which they have looked for. Examples of these and other like cases we have of the Israelites, while they were in the wilderness; and of God's severe judgments on them for the same: whereupon the Apostle giveth this admonition to Christians, neither murmur ye as 〈◊〉 of them also murmured, and were destroyed of the destroyer, 1 Cor. 10. 10. Hereby they tempted God. See Chap. 3. v. 9. §. 96.

This discontented disposition argueth a light esteem of God: and a little faith in God's power, providence, wisdom, truth, mercy, and other divine properties. Though they may seem to wait, yet their waiting can be no way acceptable to God.

§. 112. Of the benefit of patient waiting.

THe special benefit which they that patiently wait God's time, for accomplishing his promise have, is, that they shall obtain the good things promised. This in general was prayed, v. 12. §. 87, 88. It might further be confirmed by Caleb's and 〈◊〉 , and the other believing Israelites entering into Canaan; and by David's possessing the Kingdom of Israel, and by sundry other particular instances recorded in Scripture. It is said of old Simeon, that he waited for the consolation of Israel, which was for the exhibition of the Messiah: and according to his expectation, he s •… w him before he died, Luk. 2. 25, &c. Especially is this verified in the heavenly inheritance, which all true believers that wait for it, do enjoy. Wait on the Lord, and •… e shall save thee, Prov. 20. 22.

The truth and faithfulness of him that maketh the promise, giveth assurance hereof.

This is a strong motive, to stir us up to show ourselves to be children of Abraham: and that in a patient waiting, for the accomplishment of such promises, as God maketh to us. There are many great, and precious promises made to Christians. They, who, as Abraham, patiently wait, shall assuredly be made partakers of the good things promised. Acquaint yourselves therefore with these promises, and rest upon the accomplishment of them in due time.

§. 113. Of the resolution of Heb. 6. v. 13, 14, 15.

THe sum of these three verses is, The recompense of Abraham's faith.

Two things are here to be considered.

• 1. The occasion of producing this instance: in this causal particle FOR.
• 2. The exemplification of the point itself. Hereof are two parts.
  • 1. The grounds of Abraham's faith.
  • 2. The effect thereof, v. 15.

The grounds are two.

• 1. God's promise.
• 2. God's oath.

In setting down the former, two things are expressed.

• 1. The persons.
• 2. The promise itself.

The persons are of two sorts.

• 1. He who maketh the promise, God.
• 2. He to whom the promise is made, Abraham.

The promise itself, is,

• 1. Generally hinted in this phrase, made promise.
• 2. Particularly exemplified, v. 14.

God's oath is
• 1. Generally affirmed, Thus, He sware.
• 2. Particularly amplified, by the object by whom he sware.

The object is

• 1. Propounded in this word, Himself.
• 2. Proved by his superiority over all, thus expressed. Because 〈◊〉 could swear by no other.

In the exemplification of God's promise confirmed by oath, is set down, v. 1 •… .

• 1. The note of the oath, Surely.
• 2. The matter of the promise so confirmed. This is,
  • 1. Propounded in two branches. One general, blessing. The other particular, multiplying.

  • 2. Amplified by the measure of both: and that by doubling the words.

    In setting down the effect or fruit of Abraham's faith, two points are n •… ted, v. 15.

• 1. The means used on Abraham's part.
• 2. The kind of effect.

The means noteth out two graces.

• 1. Enduring.
• 2. Patience.

In the effect is expressed

• 1. An act, obtained.
• 2. The subject matter, the promise.

All these points are amplified by the order. First the means was used: then the reward was obtained.

§. 114. Of observations raised out of Heb. 6. 13, 14, 15.

I. Vers. 13. ALL believers may expect what Abraham obtained. The connection of this example of Abraham with the former general exhortation, by this causal particle FOR, evidenceth as much. See §. 91.

II. Abraham's example is an especial pattern. It is therefore here produced. See §. 92.

III. Fit names are of good use. Abraham's faith was supported by his name. See §. 93.

IIII. God's promise is the ground of faith and patience. For this end is mention here made of God's promise. See §. 96.

V. God confirms his promise by oath. He sware. See §. 97.

VI. God sware by himself. This is expressly set down. See §. 98.

VII. None is greater then God. This is taken for granted. See §. 99.

VIII. An inferior must not be sworn by. For this end God sware by himself. See §. 99.

IX. Vers. 14. God frameth his oath after the manner of man. The Greek word translated, surely, was a word used in men's oaths. See §. 101.

X. God's reward makes blessed. It is therefore comprised under this word blessing. See §. 102.

XI. God is the fountain of blessing. It is God that saith, I will bless. See §. 104.

XII. God blesseth abundantly. The doubling of this phrase, blessing I will 〈◊〉 , intends as much. See §. 103.

XIII. Blessing is proper to the faithful. They are comprised under this pronou •… THEE. See §. 104.

XIV. Children are a blessing. For this end, multiplying is added to blessing. See §. 105.

XV. God gives children. God saith, I will multiply. See §. 106.

XVI. Many children are a blessing. This is intended under the doubling of this phrase, multiplying, I will multiply. See §. 105.

XVII. Abraham had an innumerable •… eed. This doubled phrase, multiplying, I •… ll multiply, is applied to him. See §. 107.

XVIII. Abraham long expected things promised.

XIX. Abraham's long expectation was with much patience. These two last observations arise from the Greek compound word, thus translated, patiently endured. See §. 108.

XX. Abraham enjoyed what he waited for. This is expressly set down. §. 109.

Of three general observations inferred from Abraham's pattern, see §. 110, 111, 112.

§. 115. Of God's conforming himself to man.

THis verse is here inserted as a reason of that which went before. So much is evidenced by this causal particle, FOR.

Now two things were before noted of God. One general: that he sware. The other particular: that he sware by himself. The reason of both these is here rendered.

The reason of the former is taken from the end of swearing, which is to work such credence in men's minds, as may take away all doubt about the thing controverted, and end the strife.

The reason of the latter is taken from men's usual practice in swearing, which is to swear by the greatest.

The Apostle begins with the particular, which is the person by whom men use to swear: because the latter, which is the general, will better agree with that which follows, about the end of God's swearing, v. 17, 18.

The Apostle here inserteth the ordinary note of asseveration, verily: Because experience verifieth the truth of what he affirms; and withal he gives us to understand, that this is a considerable point. And surely it is very considerable, that God should conform himself to man, as this causal particle, FOR, and the force of the reason couched under it, doth intend. This is further manifested by those passions, affections, actions, parts, and other like things appertaining to man, which God assumeth to himself, and in Scripture are attributed to God.

This God doth, to condescend to us, and to help our weakness, who cannot so well conceive heavenly mysteries, unless they be set forth by earthly resemblances. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of leavenly things? Joh. 3. 12.

• 1. This doth much commend God's fatherly respect to us, and tender care over us.
• 2. This should stir us up to give the more heed hereunto, that we may be the better instructed hereby. Let our dealing one with another move us to have God's like dealing with us in higher account. If man's swearing be regarded, how much more should God's? As God is infin •… tly greater in Majesty, power, truth, faithfulness and other like excellencies, so ought we to give more credence to God's oath, then to any man's.

§. 116. Of man's swearing, and the lawfulness thereof.

THis phrase, men swear, implieth an usual custom: which is not disproved, but rather approved: and that two ways.

• 1. In that it is here brought in as a ratification of that which God did. God sware, because men use to do so.
• 2. In that God herein conforms himself to men: but the righteous God 〈◊〉 not conform himself to any creature in any evil.

Object. Hatred, anger, jealousy, revenge with other like passions are attributed 〈◊〉 God.

Answ. These are not simply evil in themselves. Being placed on their rig •… object, and well ordered, they are good: they are in that respect fruits and 〈◊〉 of justice.

By this act of swearing attributed to men, as here it is, it appears, that it is •… full for men to swear. Thou shalt swear by the name of the Lord, Deut. 6. 13. E •… press injunctions in sundry cases are given about this point: as Exod. 2 •… . 11. 〈◊〉 . 5. 19. 1 King. 8. 31. Saints guided by God's Spirit, have both themselves solemn •… sworn, Gen. 21. 31. 1 Sam. 20. 4 •… . and also caused others so to do, Gen. 24. 3. and 47 31.

Oject. Those are instances of the Old Testament.

Answ. Approved examples about general moral duties which belong to 〈◊〉 ages, registered in the Old Testament, are good warrants for Christians livin •… 〈◊〉 the New Testament. Such things are written for our instruction, Rom. 4. 29. and 15 4

Besides, this prophesy, every tongue shall swear unto the Lord, is a prediction •… cerning the times of the Gospel, Isa. 45. 23. This phrase, I call God for a 〈◊〉 upon my soul, (which the Apostle useth, 2 Cor. 1. 23.) sets down the form of an 〈◊〉 Angels are brought in swearing, Dan. 12. 7. Rev. 10. 6. But a pattern taken 〈◊〉 Angels is for Christians, as well as for Jews.

As for men's swearing, it is a branch of their respect to God and man.

1. To God, in that thereby his name is invocated, and he worshipped▪ yea also in that sundry of his divine excellencies are acknowledged: as, his Omniscience, Omnipresence, Providence in ordering all things, Sovereignty, Power, Justice, Truth, &c.

To man, in that, in sundry cases, his innocence is cleared, suspicions are removed, truth is manifested, and controversies are ended.

These respects which an oath hath to God and man give good proof of the lawful nesse of it.

§. 117. Of swearing lawfully.

THat which in general is lawful, must lawfully be used; it is therefore requi •… to consider what things concur to the making up of a lawful oath. They are in special four.

• 1. The Person that sweareth.
• 2. The Matter that is sworn.
• 3. The Manner of swearing.
• 4. The end of swearing.

• 1 Two things concur to make a man fit to swear.
  • 1. That he be of understanding and discretion, well to know what he doth. On this ground babes, Idiots, frenzy persons are not fit to swear.
  • 2. That they have power to make good what they swear. As they who are under the power of others might not make a vow of those things, which they that were over them, might null or make void ( Numb. 30. 3. &c.) so neither may such swear in like case.
• 2. Four things are requisite for the matter of an oath.
  • 1. That that which is sworn be a truth; and that both logically, as the thing is indeed; and also morally, as he that sweareth, conceiveth it to be. That which Paul thus by oath affirmed ( the things which I write 〈◊〉 you, behold, before God, I lie not, Gal. 1. 20.) were logically true, and morally also.
  • 2. That it be possible. To swear to do an impossible matter, is to bring a necessity of perjury. Well therefore did Abraham's servant interpose this caution, peradventure, the woman will not be willing to follow 〈◊〉 〈◊〉 this land, Gen. 24. 5.
  • 3. That it be just and lawful Righteousness is one of the requisites in an oath, Ier. 4. 2. To swear an unjust and unlawful thing, is to impose a necessity of sinning, and that either by doing that which ought not to be done: or by not doing that which he hath sworn to do.
  • 4. That it be weighty: and such a matter as no other way can be determined. This may be implied under this requisite of an oath, In judgment, Jer. 4. 2. The highest Judge is appealed to in an oath. But he must not be troubled in trifles; They must be great matters that should be brought to Moses, the highest Judge among the Israelites, ( Exod. 18. 22.) Much more must they be great and weighty matters, that are brought before the highest Judge of heaven and earth.
• 1. Two things especially are to be observed in the manner of swearing.
  • 1. That it be done deliberately, and advisedly. This is also intended under this phrase, In judgment.
  • 2. That it be done piously, with hearts lift up unto him, by whom we swear. These cautions are joined together, Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name, Deut. 6. 13. Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God, Eccl. 5. 2. The Apostle putteth an Ecce, before his oath: Behold, before God, I lie not, Gal. 1. 20.
• 4. There are two general ends of an oath. 1. God's glory. 2. Mans good: and that in reference to others, or ourselves.
  • 1. God's glory is aimed at, when in respect to him, and his divine attributes, we make him our Judge, and answerably order all things in the oath, as may set forth the glory of his excellencies. Whatsoever we do, we must do all to the glory of God (1 Cor. 10. 31.) Much more, this great and weighty matter of an especial appeal to him.
  • 2. Mans good is aimed at in reference to others, when we swear to clear his integrity, or to declare that which is his right. All things must be done with charity, (1 Cor. 16. 14.) Much more this great and weighty matter.

The good which we ought to aim at in reference to ourselves is, that our innocence may be justified, 1 King. 8. 32.

A special end of an oath, is to put an end to controversies. Hereof see §. 121.

§. 118. Of an Oath, what it is.

THat the fore-named direction about swearing lawfully may be the better observed, it is requisite to know what an Oath is; and what the several kinds thereof be.

An Oath is a sacred attestation, whereby God is made a Judge of what is attested.

This word attestation, signifieth more then a bare affirming, or denying of a thing •… t is a kind of confirming of a thing by witness, in that he by whom one swears is made a witness of that which is sworn, Rom. 1. 9.

This Epithite sacred is added, because therein the swearer hath to do with God, making his appeal to him, and calling upon him: for a right Christian oath must be made by God. See §. 120.

God is in an Oath made a Judge in two respects.

• 1. In regard of his omniscience, who knoweth all things; past, present and to come: secret and open, yea, even the secret intentions of the heart.
• 2. In regard of his omnipotency, in that he is able to take such vengeance as may make all creatures fear to provoke him.

Hence is it, that an Oath is counted so strong a bond, and that it putteth an end to differences, because it is supposed that no man dares make God a witness of any untruth, or provoke such a Judge to execute vengeance. It is a fearful thing to fall into the hands of the living God, Heb. 10. 31.

§. 119. Of the several kinds of swearing.

AN oath may be distinguished, according to the ground, matter & manner of it.

• 1. The ground of an oath is either imposed or free.

  An oath may be imposed by such as have authority, or such as pretend damage.

  By reason of his authority, Abraham made his servant to swear, Gen. 24. 3. and Jacob his Son, Gen. 47. 31. Thus might the High Priest under the Law impose an oath, Numb. 5. 19. and public Judges, Exod. 22. 8. This power public Judges ever had and still have.

  Upon pretence of damage, one neighbor might require an oath of another, 1 King. 8. 31, 32.

  A free oath is that, which one on his own pleasure taketh to move others the more to believe what he saith. This may and must be done, when the matter makes to the glory of God, 1 King. 22. 14. or our neighbors special good, 1 Sam. 14 45. or our own suspected integrity, 1 Sam. 26. 10.

• 2. The matter of an oath is something past or present: or else something to come. The former end of an oath is called assertory: whereby something is affirmed or denied; thus David by an oath affirmed, that he was in danger of death, and the widow of Zarephath denied by oath that she had not a cake, &c. 1 King. 17. 12.

  The latter kind of oath which concerns things to come, is called promissory, 〈◊〉 when King Zedekiah sware that he would not put Jeremiah to death, Ier. 38. 16.

• 3. The manner of swearing hath respect to circumstances; as the Persons betwixt whom the oath is made: the Place where: the Time when: the occasion why, with other the like. Thus an oath is public or private.

  A public oath is many ways differenced, as when a Nation, or congregation swear to God, 2 Chro. 15. 14. or when one Nation sweareth to another, as the Is •… lites did to the Gibeonites, Josh. 9. 15. or subjects to their Governors, as the Gil •… dites to Jephthah, Judge. 11. 10.

  A private oath is betwixt particular persons, as that which was made between I •… nathan and David, 1 Sam. 20. 42.

The evidences of all the forementioned kinds of swearing, being approved in sacred Scripture, give proof that they are all warrantable.

§. 120. Of swearing by God alone.

THe proper object of men's swearing, is thus set down, by the greater. Hereby God is meant: God alone. For men that swear are here considered a •… •… tures distinguished from their Creator. Now all creatures in reference to their Creator are fellow-servants: and in that respect none so great over another, as meet to be sworn by. Besides all other creatures were made for man. God gave man dominion over all creatures in the air, waters and earth ( Gen. 1. 28.) The heavens are made a covering for him: the Sun, Moon, and Stars to give him light: yea, the Angels have a charge given unto them to keep man in safety, ( Psal. 91. 11.) and they are ministering spirits for him, Heb. 1. 14. Now that for which other things are i •… counted the best. There being then among creatures no greater then man by whom he may swear, he may swear only by the Creator.

As God, because he had no greater then himself, did swear by himself: so man, because he hath no greater then God, must, when he sweareth, swear by God. This exclusive particle, only, which Christ addeth to serving of God ( Matth. 4. 10.) is to be applied to swearing by God. For both these are joined together, Deut. 6 13. This phrase, unto me every tongue shall swear (Isa. 45. 23.) is exclusive: it exclud •… all but God: and this, he that sweareth in the earth, shall swear by the God of 〈◊〉 . Isa. 65. 16.

• 1. Divine properties are attributed to that by which men swear; as, omnipresence, omniscience, searching the heart, supreme sovereignty, power to revenge, and the like, which are proper to God alone. That which the Lord saith of the last of these; to me belongeth vengeance, Deut. 32. 35. may be said of all the rest: To the Lord belongeth, omnipresence, omniscience, &c. even to him alone.
• 2. Divine worship is given to him by whom men swear: for there is divine invocation comprised in an oath, which is a principal part of divine worship.
• 3. It is a great debasement for man to swear by any other then God: in that h •… maketh himself inferior to, and less and lower then that by which he sweareth.
• 4. It addeth much to God's honor, to have such a prerogative proper and •… liar to himself.

§. 121. Of the the inviolablenesse of an Oath, whereby differences are ended.

ONe special end of men's swearing is thus expressed, An Oath for confirmation is to them an end of all strife.

The principal end of an oath is, for confirmation▪ the other words are as a consequence following thereupon, which is to end and determine matters in question, whereupon differences and controversies arise.

The word translated confirmation, is derived from that which is translated, •… edfast, chap. 2. v. 2. §. 11. It implieth such a confirmation, as is not rashly to be gainsaied and contradicted: for it must put an end to contradictions.

The word translated strife, properly signifieth contradiction. It is derived from a compound verb that signifieth to speak against, (John 19. 12.) or contradict, (Act. 13. 45.) or gain-say, Rom. 10. 21. Answerably this noun is translated, contradiction ( Heb. 7. 7. and 12. 3.) and gain-saying, Jude, v. 11.

The noun translated, end, signifieth the utmost border or bound of a place. In the plural number it is translated, utmost parts, (Matth. 12. 42.) and, ends, R •… m. 10. 18. A privative preposition joined with this word signifieth endless •… , 1 Tim. 1. 4.

By these notations of these words, this phrase appeareth to be very emphatical: and they show that the use of an oath is fully to resolve matters in question: so as thereupon no gain-saying is to be made: in that there remains nothing to be further said in and about that point. This is the main end of an oath, to put an end to differences.

Many are of opinion that two ends are here intended. One in this phrase, for confirmation. The other in this, an end of all strife.

The former, they refer to a promissory oath: the end whereof is,

First, to bind him that sweareth to make good his word.

Secondly, to persuade them for whose sake he sweareth to rest on his word.

Thus an Oath is for confirmation.

The latter they refer to an assertory Oath, which is,

• 1. To bind the swearer to utter the whole truth, and nothing but truth.
• 2. To persuade others, that that which is sworn is such a truth as they may well rest upon. Thus an oath proves to be, an end of all strife.

When no witnesses can be brought to prove a thing, nor sure evidences given, whereby the matter in question may appear to be true, nor undeniable reasons on either side given in matters of doubt, great controversy useth to be made thereabouts: but an oath useth to end this controversy: and that because God, who knoweth the truth, who loveth truth, who hateth falsehood, who can and will revenge falsehoods, is made a witness, and Judge. And it is taken for granted, that no man will provoke God to take vengeance on him.

By this it appeareth that an oath is a most firm, and inviolable bond. Men living rest on it; as Abraham rested on his servants fidelity, when his servant swore to him. This was a promissory oath, Gen. 24. 9. So David rested upon Achish his favor, when he thus sware unto him, surely, as the Lord liveth, thou hast been upright, &c. 1 Sam. 29. 6. This was an assertory oath. Yea, dying men also use to rest upon an oath, as Jacob did when Joseph sware to bury him as he desired, Gen. 47. 31.

The Apostle inserteth this relative, to them, in reference to men before mentioned: for they cannot know others intents for things to come, nor the truth of their words concerning things past, but by proofs: and an oath in sundry cases is the only proof and evidence that can be given. Men therefore use to rest therein: and so they ought to do. God knows the truth of men's words, either in asserting things past, or in promising things to come: so as in reference to God, there is no need of an oath: neither is it properly to him an end of strife. But men need this kind of proof, and to them, it is an end of strife.

This general, ALL, is added, because there are sundry cases concerning things past, present and to come, public and private (as was shown, §. 119.) wherein there is need of an oath to satisfy and settle men's minds about the truth of them: and in them all men must upon an oath rest satisfied: if at least there be no apparent reason to the contrary. An oath is an end of ALL strife.

§. 122. Of the error of Anabaptists in condemning all swearing.

THere are sundry errors contrary to the fore-mentioned doctrine of an oath.

1. Anabaptists hold that it is unlawful for Christians to swear. The contrary doctrine concerning the lawfulness of an oath, is sufficiently proved before, §. 116.

Anabaptists herein show themselves Disciples of the ancient Manichees, who denied the Old Testament to be God's word; and that, among other reasons of thei •… , because it justified the lawfulness of swearing.

The main ground that Anabaptists pretend is taken from these words of Christ, swear not at all, neither by heaven, &c. Matth. 5. 34. The like is set down, I am. 5. 1 •… .

Answ. They raise their argument from a mistake of the true sense of these Scriptures: for they take that to be spoken simply, which is intended respectively.

That Christ did not simply forbid swearing, is evident by this which he saith before in this Sermon, Think not that I am come to destroy the Law or the Prophets, Matth. 5. 17. Both Law and Prophets do approve swearing on just occasion, as was shown, §. 116. Christ's main scope in that part of his Sermon, wherein he interpreteth many of the Commandments of the Moral Law, is to clear that Law, from the false glosses of the Pharisees. Now concerning this Law of swearing, the Pharisees taught two things.

• 1. That they might not forswear themselves: which if they did not, they thought that the third Commandment was observed.
• 2. That they might swear by some creatures, as by heaven, earth, &c.

Against these two errors Christ directed his speech.

Against the first thus. To swear unduly is against the third Commandment, which saith, Thou shalt not take the name of the Lord in vain, Exod. •… 0. 7. So 〈◊〉 they who did not rightly observe the rules of swearing, took God's name in vain, and brake the third Commandment.

Against the second thus, God's glory is some way or other manifested in his creatures: for heaven is God's throne, earth his footstool: and so in the rest. In which respect, to swear by creatures is to dishonor God.

Anabaptists urge this phrase, not at all. To this I answer, that the clause may have a double reference.

• 1. To vain swearing: which is the point that Christ there laboreth to sup •… so as in this sense, he intends thus much. Be not moved on any occasion to swear vainly and unduly.
• 2. To swearing by creatures: then it intends thus much, swear not at all by heaven or earth, or any other creature.

Again Anabaptists press this phrase, let your communication be, Yea, Yea: 〈◊〉 Nay, Matth. 5. 37.

In answer to this, I grant that these phrases, Yea, Yea, Nay, Nay, do imply a simple affirmation or negation, without confirming it by oath: but withal I say, that this direction is about a man's ordinary and common communication: When there is no great or weighty cause to affirm or deny upon oath.

Lastly, they insist upon this phrase, Whatsoever is more then these, cometh of 〈◊〉 .

Two things are answered hereunto,

• 1. That the occasions that force men to swear (though the oath be d •… lie and justly made) come of evil: namely of the evil disposition of them, who will no •… believe a truth spoken, unless it be confirmed by oath.
• •… . That to use asseverations and oaths in ordinary speech, is of an evil dispositi •… : or of the Devil himself, who is that evil one.

As for that which is written, I am. 5. 12. we are to hold, that the Disciple who 〈◊〉 his Masters own words, used them in his Masters sense. It appeared that the errors about swearing, which were frequent in Christ's time, continued also in that time, wherein the Apostle James wrote his Epistle: and therefore in his Masters words 〈◊〉 sense be labored to suppress •… that evil custom.

Object. To justify swearing, is to give liberty to common swearing?

Answ. 1. Not so. Doth justifying true religion give liberty to superstition.

•… . Necessary truths must not be concealed, much less denied, because they may be perverted. Some men have such a spider-like disposition, as they will suck po •… son out of the sweetest flowers.

§. 123. Of undue swearing by creatures.

A Second error is swearing by creatures. This is not only practiced by the vulgar sort of Papists in their ordinary speech (who commonly swear by the 〈◊〉 , Cross, M •… sse, Virgin Mary, Peter, and sundry other Saints) but it is also used in their public •… Courts, and sole •… oaths, thus: by God and the Virgin Mary, by God and the Holy Gospel: yea, it is also justified by their Divines. The Rhemists in their Annotations on Matth 23. 21. have this gloss, swearing by creatures, as by the Gospel, by Saints, is all re •… erred to the honor of God, whose Gospel it is, who •… e Saints they are.

Answ.

• 1. Their manner of referring that which they do to the honor of God, is without and against God's word: and this conceit hath been the occasion of most of their Idolatry.
• 2. God's honor is simply to be referred to himself, and not relatively in and through his creatures. I am the Lord (saith he) That is my Name, and my glory will I 〈◊〉 〈◊〉 •… there, neither my praise •… o graven Images, Isa. 42. 8.
• 3. That manner of referring honor to God, draws men's minds from the Creator to the creature. They have in such an oath, their minds so fixed on the creature, by whom they swear▪ as they think not on God.

Herein Papists do justify Pagans, who swear by their false God's, as Laban did, Gen. 31 53.

Scholars in their ordinary Grammar Schools, yea, and in universities too, and in other places, where they write, or speak Latin, do justify the practice of heathens herein, by 〈◊〉 the very words and phrases of the heathen, which were concis •… forms of their swearing by their Idols: such as these, Hercle, Mehercle, Pol, Aede •… , Di •… immortales, with the like.

Profane persons among us do herein exceed both Papists and Pagans. Scarce a creature can be thought on by which they do not swear.

They swear by the heaven, by the Sun, by the light, and by all the host of heaven.

They swear by all things on earth that are for man's use, as, bread, meat, drink, mon •… y, fi •… , and what not?

They swear by the parts of man, as, soul, heart, body, head, and other parts.

They swearby the body of Christ himself, by his blood, by his wounds, by his cr •… ss▪ &c.

They swear by graces and virtues, as, faith, truth, honesty with the like.

They swear by mere toys.

As the Gilea •… ites and Ephraimites were distinguished by their manner of speech ( Judge. 12. 6.) so may Pagans. Papists profane and pious persons, •… e distinguished by their manner of speech. Pagans swear by f •… lse God's, Papists by Saints; profane persons by mute things: pious persons only by the true God, and that on just occasion, and in a due manner.

§. 124. Of Swearing things unlawful.

A Third error is either to swear, or to cause others to swear that which is unlawful. Into this error do Papists fall many ways.

• 1. They swear, and cause others to swear that which oft proves to many, impossible: as perpetual continency. For they, who admit any into religious orders, 〈◊〉 them vow and swear perpetual contin •… ncy: and all that enter into such orders among them, do vow and swear as much. Now it is not in man's power to be perpetually continent. To many it is a matter of impossibility. Christ speaking of this point, thus saith, He that is able to receive it, let him receive it, Matth. 19. 1 •… . Hereby he implieth that some are not able: it is not possible for them to be •… nent: at least in a single estate, without the benefit of marriage.
• 2. They take children, that have Parents living, into religious orders, without and against their Parents consent: which children being so taken in, they cause 〈◊〉 swear obedience to these orders; yet such children are not in capacity to keep 〈◊〉 oath. They are under the power of their Parents, who have authority to 〈◊〉 void their oath.

• 3. They make many to swear things uncertain: as in the case of regular •… ence. They who are placed under such and such Superiors must swear to do what their Superiors shall enjoin them: though, when they take the oath, 〈◊〉 know not what they will enjoin. The rule of this blind obedience, is that which Absalom gave to his servants in these words, have not I commanded you? 2 Sam. 〈◊〉 . 28. On this ground have many zealots attempted to commit Treasons and •… thers: and received the reward of Traitors and Murderers.

  To this head may be referred oaths of giving what others shall desire; though they know not what those others will desire. The head of John the Baptist was 〈◊〉 〈◊〉 by this means, Matth. 14. 7, 8, 9.

• 4. They bring sundry of their profession to swear things apparently sinful: 〈◊〉 they who bound themselves under a curse to kill Paul. Acts. 23. 12. Many Popish hot-spurs did swear to murder Queen Elizabeth, whom God preserved from all their plots.

§. 125. Of equivocation upon oath.

A Fourth error is to swear deceitfully: which is commonly called equivocation. This is a most undue kind of swearing, whereof Papists are in a high degree guilty. There is a kind of verbal equivocation, when a word or sentence may be diversely taken: which is a rhetorical figure: as when Christ said: our friend Lazarus sleepeth: and his Disciples thought that he had spoken of taking rest in sleep, Joh. 11. 11, 13. But the equivocation which we speak of is a mental equivocation: and that is, when a man sweareth a false thing, yet so, as he reserveth something i •… his mind, which, if it were uttered, would make the speech true: as if one, guilty with others, be upon oath demanded, whether he ever saw such an one, answereth, I never saw him (though he have seen him often, and well know him) reserving this clause in his mind, in heaven: which expressed maketh the answer true: but it i •… nothing to the mind of him that propounded the question; neither can any such matter be fetched out of the words: so as such an oath cometh nothing short of per •… ury. The end of an oath in determining controversies would thus be taken away.

Notwithstanding those enormous consequences of equivocation, Papists use to equivocate, not only all their life time, but also upon their death beds. 〈◊〉 Tresham, one of the conspirators in the Gun-powder Treason, a little before his death, protested upon his salvation, that for sixteen years before that time, he had not seen Henry Garnet Superior of the Jesuits in England, and yet both the said Henry Garnet himself, and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together, and mutually conferred one with another. Garnet being then asked, what he thought of Treshams Protestation, answered, that he thought he made it by equivocation.

This kind of deceit Papists have taken from Arius an ancient H •… retick: who being to be freed out of banishment, if he would profess the Nicene faith, caused the Articles of his own h •… retical faith to be written in a Paper, and put them into his bosom: and in the presence of those who were to take his protestation, immediately after the Articles of the Nicene faith were read unto him, laying his hand upon his bosom, protested that he would constantly hold that faith. His Judges thought that he plainly meant the Nicene faith: but he himself meant his own faith that was i •… his bosom.

Of equivocation at large. See Chap. 11. v. 31. §. 189.

§. 126. Of dispensing with Oaths.

A Fist error is to dispence with Oaths. Popes of Rome usurp this power: as might be exemplified in many particulars: but I will insist only upon his dispensing with the solemn oath of Subjects made to their lawful Sovereign, or to use their own words, absolving Subjects from their oath. This is evidenced by that Decla •… sentence (commonly called a Bull ) which Pope Lius the fifth denounced against Queen Elizabeth. In the very title thereof this clause is inserted, wherein also all Subjects are declared to be absolved from the oath of allegiance. In the body of the 〈◊〉 , this, The Peers, Subjects, and People of the said Kingdom and all others, who have 〈◊〉 way sworn to her, we declare to be forever absolved from that oath, &c. O Antichristian presumption! This is he that opposeth, and exalteth himself above all that is called God, •… Thess. •… . 4 For oaths are made to God: thereby men are bound to God. When Zedekiah had broken his oath made to the King of Babylon, the Lord said, Mine oath he hath despised (Ezek. 17. 19.) Oaths are made in God's name: God is made a witness and Judge in that case. Whosoever therefore dispenseth with an Oath, or absolveth the swearer from it, maketh himself therein greater then God, and exalteth himself above God: which is a note of Antichrist.

§. 127. Of perjury.

A Sixt error is Perjury. Perjury in general is a false swearing: or ratifying a lie with an Oath.

Perjury may be distinguished according to the distinctions of an Oath set down, §. 119. It may have respect either to matters past or to come.

• 1. When a man swears that to be true, which he knoweth or thinks to be false, he forsweareth himself.
• 2. When a man swears that to be false which he knoweth, or believeth to be true, then also he forswears himself.
• 3. When a man by oath promises to do what he intends not, that is perjury.
• 4. When a man sweareth to do a thing, and at the time of swearing intends to do it, yet afterwards, though he might do it, yet doth it not, forsweareth himself.

Perjury in every case is a most heinous sin: and that to God, our neighbor, and ourselves.

• 1. God's name is highly profaned hereby, and his Majesty vilified: for he is made like the devil, a patron of a lie. In this respect he is provoked to execute extraordinary vengeance on perjured persons, as he did on Zedekiah Ezek. 17. 19. These two clauses, ye shall not swear by my Name falsely, neither shalt thou profane the name of thy God, (Lev. 19. 12.) so joined together, give proof, that to swear falsely is to profane God's name. Hereupon a false oath is put in the number of those things that God hateth, Zec. 8. 17. Surely there is no fear of God in false swearers: they seem to out-face, and to challenge the most high against themselves▪
• 2. Neighbors are exceedingly beguiled by such: they are made to believe a lie, and to expect that which will never fall out.
• 3. False swearers pull much mischief upon their own pates: they make themselves liable to his vengeance, who is a consuming fire. He threateneth to be a swift witness against such ( Mal. 3. 5.) and to cause his curse to remain in the midst of his house that sweareth falsely by his name, to consume it with the timber and stones thereof, Zec. 5. 4. There is no one sin that sets the conscience more on a rack▪ for the most part, then this: and none that ordinarily bringeth greater infamy upon a man.

§. 128. Of common and rash swearing.

A Seventh error is ordinary and rash swearing: when men on every occasion, almost in every sentence that they utter, for every trifle, swear. This is a grievous sin: and a sin crying for vengeance. This is the sin against which in special Christ giveth this direction, let your communication be, yea, yea; nay, nay: Mat. 5. 37.

• 1. Hereby God's great name, which ought always to be reverenced and honored, is frequently taken in vain.
• 2. Frequent swearing cannot be freed from forswearing.
• 3. Rash swearing is herein aggravated, in that it hath not such temptations as other sins. Some sins are drawn on by preferment, others by reputation, others by delight, others by gain, others by other like temptations. But what prefer •… , what reputation, what gain can be got by swearings what delight can there be therein? Much swearing is a note of a profane disposition: Herein a difference i •… made betwixt a pious and impious person: the one feareth an Oath; the other sweareth, namely rashly and frequently, Eccles. 9. 2.
• 4. Sore judgments are threatened against this sin, Hos. 4. 2, 3. This phrase, because of swearing the land mourneth, (Jer. 23. 10.) implieth that severe judgments were executed on the land for this sin.

Even this one sin giveth unto us just cause of great humiliation: for the land is full of Oaths. All sorts do too much accustom themselves thereunto: •… ers, Citizens, Countrymen, University men, High and low, rich and poor, •… strates and Subjects, Minister and People, Masters and Servants, Male and Female, Parents and Children; yea, little children so soon as they can speak. A man cannot pass by shops or houses, but if he hear men speaking, he shall for the most part hear them swearing: Custom hath made it so familiar as it is thought no sin. But Christians be not deceived; God is not mocked, Gal. 6. 7.

For avoiding it, keep not company with swearers: accustom not thyself 〈◊〉 , reprove it in others.

§. 129. Of the resolution and observations of

THe sum of this verse is, The end of an Oath.

Here of are two parts,

• 1. A description of an Oath,
• 2. A declaration of the end thereof.

In the description we may observe,

• 1. The manner of setting it down, in this note of asseveration verily.
• 2. The matter. Whereabout is expressed,
  • 1. The act itself, swear.
  • 2. The persons who swear, men, and by whom, the greater.

In setting down the end we may observe,

• 1. The kind of end, for confirmation.
• 2. A consequence following thereupon, which is, an end of all strife. This is amplified.

• 1. By the persons to whom it is an end, to them, namely to them betwixt whom there is controversy.
• 2. By the extent thereof: in this general, all.

Doctrines.
• I. God in swearing conforms himself to men. In the former verses God's swearing was set down; here the reason of it is thus rendered, For men swear. See §. 115.
• II. Weighty truths may with an asseveration be set down: so doth the Apostle this truth thus, Verily. See §. 115.
• III. It is lawful for men to swear. This is here taken for granted. See §. 116.
• IV. God only is to be sworn by. God is comprised under this word, the greater. S •… e §. 120.
• V. An oath confirms a truth. It is here said to be for confirmation. See §. 1 •… 1.
• VI. An oath is to determine controversies. This phrase, an end of all strife, in •… endeth as much. See §. 121.
• VII. Men ought to rest in an oath. For to them it is an end of strife. See §. 121.
• VIII. An oath is of use in all manner of differences. It is an end of ALL strife. See §. 121.

§. 130. Of God's willingness to do what he doth.

THe application of the former comparison, taken from men's swearing, is in this and the next verse set down: and therein the reasons of God's swearing are ex •… sly declared.

This relative, wherein, in Grammatical construction may have reference to the last word of the former verse, which in Greek is, an Oath. But I rather refer it to the whole sentence going before: or to the point in hand: as if he had said, In which matter, or, in which case. In which case of confirming a matter by oath, God willing more abundantly, &c. This then showeth that God conformed himself to man's usual practice, for man's good.

The word translated willing implieth an inclination and readiness of ones disposition unto a thing: so as he needs no other motive thereunto: it is that which •… e desireth to do. Covetous men are thus described, they that will be rich, or they that are willing to be rich (1 Tim. 6. 9.) for it is the same word that is here used. A covetous man needeth no other motive then his own inward disposition to seek after riches. It is said of Pilate, that he was willing to content the people, (Mark, 15. 15.) It was his desire so to do.

Thus, God was of himself ready and forward to do that which is here spoken of: and that of his own mere, free grace: yea, he was desirous to do it. He was no way forced thereunto.

This then setteth down two points,

• 1. The cause of God's binding himself: his mere will and good pleasure. This is the ground of all the good he doth to man, Matth. 11. 26. see more hereof chap. 2. v. 4, §. 37.
• 2. The manner of God's binding himself. God did it readily, cheerfully. This shown that he was willing thereunto. He had in his eternal counsel decreed to do what he did: and yet would by Oath bind himself thereunto; and this he was willing to do. He doth willingly what he hath bound himself to do.

This is a point worthy of all admiration: that God should of his own will willingly bind himself for our sake to accomplish his own determined counsel.

Should not we now rest with confidence, on this good will and pleasure of God?

This ground and manner of God's doing what he doth, namely willingly, should be a pattern unto us to do, what we are bound unto, willingly and cheerfully. The Apostle speaking of his duty in preaching the Gospel, thus saith, Necessity▪ is laid upon me: yea, woe is unto me, if I preach not the Gospel. But if I do this thing willingly, I have a reward, 1 Cor. 9. 16, 17. God loveth such, (2 Cor. 9. 7.) and accepteth what they are able to do, 2 Cor. 8. 12. This David pleaded before God, 1 Chro. •… 9. 17. Psal. 119. 108.

§. 131. Of God's •… uper abounding in means to make men believe.

GOds willingness to do good to man is exceedingly amplified in this word of the comparative degree, more abundantly. Of a like word, see chap. 2. v. •… . §. 5. Here it implieth more then was necessary: and it is fitly inserted, to meet with a secret objection that might be made against God's binding himself by Oath. For it might be said, God is the Lord God of truth: even truth itself: There 〈◊〉 no fear, no possibility of his sailing in any of his words or promises. Why then should he bind himself by oath? For satisfaction hereof, the Apostle seemeth to grant that what God did in this case was, ex abundanti, more then needed: namely in regard of himself, his own excellency, and his own faithfulness: but yet he did that which was needful in regard of man: by reason of his weakness and dullness: his backwardness to believe, and proneness to doubt: in which respect God's word, promise, covenant and Oath are all little enough. That God's binding of himself was for man's sake, is made evident in the next verse.

Hereby we see God's tender respect to man's weakness; It makes him do more, then otherwise needed: it makes him respect our infirmity more then his own excellency. His promises and threatenings prove as much. The former are to allure us to duty: the latter to keep us from sin. Such is the supreme sovereignty of God, 〈◊〉 , it is enough for him to declare his mind to his creatures: to command what he would have, to forbid what he dislikes. To use any means for the one, or 〈◊〉 is ex abundanti: of his super-abundant grace and goodness: What is it then to 〈◊〉 his oath to promises and threatenings? The like may be said of God's adding stal •… to his covenants: such are the Sacraments, Rom. 4. 11.

What other reason can be rendered hereof, then the abundance of his grace 〈◊〉 mercy.

• 1. This ministereth much matter of humiliation to us, who do in a manner provoke God to draw the line of his goodness to the uttermost extent thereof: and to make him exceed and abound: to make him do more then needs, if we were not so dull and slow in believing as we are.
• 2. This should move us to super-abound in our high esteem of God, and in all thankfulness and obedience to him. In special it should move us with all steadfastness to believe that which God doth so abundantly confirm unto us. Let us not make God's surpassing, and super-abounding grace to be in vain. Let us not provoke him to say, What could have been done more that I have not done? Isa. 5. 4.
• 3. By this pattern of God we are taught to condescend to others infirmity, and that in doing more then needs. One immutable thing is sufficient to settle a man's mind: yet God used two immutable things. Though we be conscious to our own integrity, and truth which we utter, yet if others question it, and require further confirmation, let us not stand too much upon our▪ own credit: but yield to their infirmity, and, if required, add an oath: provided it be made in truth, in righteousness, and in judgment, Ier. 4. 2. It cannot be thought but that every word of God should be most true. It is impossible that he should lie: yet heuseth two immutable things: But it may be thought that man may lie: that is not impossible, Rom. 3. 4 If God then use two immutable things, much more may man.

§. 132. Of God's manifesting his goodness to men.

THe Greek word translated, show, is a compound. The simple verb signifieth also to show. When God by a vision manifested to Peter, that all sons of creatures were clean, Peter thus expresseth the case, God hath shown me, &c. Act. 10 28. So it is used, Heb. 8. 5.

But the compound carrieth an emphasis. It signifieth fully, clearly, evidently, to manifest and show a thing. This word is used where it is said of Christ, He shown them his hands and his feet, Luk. 24. 40. And where Apollos his convincing of the Jews is thus expressed, showing by the Scriptures that Jesus was Chri •… , (Act. 18. 28.) That is, evidently demonstrating as much. Thus God's Oath added to his promise, doth most fully, clearly and evidently show and demonstrate the 〈◊〉 of his promise: which is grounded on his counsel, and the immutability thereof. God's counsel is the most immutable thing that can be: but to men it would not have appeared so to be, unless God had clearly manifested as much 〈◊〉 •… is Oath.

God will have nothing wanting, on his part, that may help to support our faith. He makes matters tending thereunto, clearer then the Sun.

His desire is that his promises may attain the end for which they were made.

What now may we think of those who discern not that which is thus evidently and clearly shown? We have too great cause to judge, that the God of this 〈◊〉 〈◊〉 〈◊〉 the minds of them which believe not, lest the light of the glorious Gospel of Christ, 〈◊〉 is the Image of God, should shine unto them, 2 Cor. 4. 4.

§. 133. Of Heirs of Promise.

THe persons, to whom God hath so shown his super-abundant goodness, are here styled the Heirs of Promise.

They are accounted Heirs, who have such and such a thing by right of inheritance.

Of the word inherit, and of sundry instructions thence raised. See Chap. 1. v. 14 §. 160.

Promise is here metonymically taken for the reward promised, as was shown, v. 12. §. 87.

Abraham, Isaac, and Jacob, are styled Heirs of Promise, in reference to the Land of Canaan promised, as a Type of the Celestial Canaan, Heb. 11. 9. Here in special are meant the children of Abraham after the Spirit. For the promise that Abraham 〈◊〉 be the Heir of the world, was not made to Abraham, or to his seed through the 〈◊〉 , but through the righteousness of •… aith, Rom. 4. 13. Hereupon it is said to believers, Ye are Abraham's seed, and heirs according to the promise, Gal. 3. 29. All that are justified are styled Heirs, Titus 3. 7. And all that are led by the Spirit, Rom. 8. 14, 17.

This dignity they have, because they are united to Christ, in which respect they are styled, joint heirs with Christ, Rom. 8. 17. By virtue of that union, they are adopted of God to be his children, ( Gal. 4. 5.) and also regenerate, 1 Pet. 1. 3.

This phrase, Heirs of Promise, implieth an extent and a restraint.

An extent in relation to Abraham: to show that God's Oath rested not only in him, but extended itself to all his seed, according to that which the Lord saith, I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee, Gen. 17. 7.

It implieth also a restraint, in opposition to such as are incredulous and rebellious. They are not accounted heirs of promise, though after the flesh they descend from Abraham.

Hence may be inferred two general propositions.

• 1. The promise of blessing made to Abraham, belongeth to all believers.
• 2. None but believers have a right to the promise made to Abraham.

Concerning the first, God in reference thereunto thus saith, In thy seed shall all the Nations of the earth be blessed, Gen. 22. 18. Hereupon saith Peter, The promise is unto you, and to your children, and to all that are a far off, even as many as the Lord 〈◊〉 God shall call, Act. 2. 39. And Paul saith of God's imputing righteousness unto Abraham, It was not written for his suke alone, that it was imputed to him, but for us also, &c. Rom. 4 23, 24.

There are two especial grounds hereof.

One is the constant and unchangeable mind of him that makes the promise, he is always like himself, and showeth like favor to them, who are of like faith, of like disposition, and like conversation.

The other ground is the fountain and foundation of all God's promises, Jesus Christ, our head and our redeemer. He properly is the true heir of all God's promises. All the promises of God in him, are yea, and in him, Amen. (2 Cor. 1. 20.) that 〈◊〉 ▪ they are all propounded, ratified and accomplished in him: By reason hereof all that believe in him are coheirs with him.

• 1. Learn hereby how to take the promises of God's word, even as made to us; to stir us up to rely on God who made them: and to subject ourselves unto his word. The like power and benefit of God's promises resteth in this particular application of them. Admirable is the use of faith in this case. It will settle the soul of a believer on God's promises, made in former times, as steadfastly as if in particular they had been directed to him by name.
• 2. This meets with an objection against the certainty of a particular man's faith. Many granting that the promises of God are sure in themselves, deny that thereupon they may be sure of the benefit of them, because they are not particularly directed to them by name. But if that promise which was made to Abraham, were intended to all heirs of promise, th •… y that are of the faith of Abraham, have as good right thereto, as if the promise had been directed to them by name.

§. 134. Of the benefit of God's promise restrained to heirs of promise.

THe other general proposition inferred from this phrase, heirs of promise, is this, None but believers have a right to the promise made to Abraham. This the Apostle cleareth, by excluding such as are not of the faith of Abraham, and are not 〈◊〉 seed after the Spirit, in these words, They are not all Israel, which are of Israel: •… ither beca •… e they are the seed o •… Abraham, a •… they all children, &c. On this ground be thus concludeth, The children of the promise, are counted for the seed, Rom. 9 6, 7, 8. And again thus, They which are of the faith, the same are the children of Abraham, and blessed with faithful Abraham. Gal. 3. 7, 9.

They who believe not, despise the counsel of God, Luk. 7. 32.

This is set forth to the full, Act. 13. 45, 46.

• 1. This strips the Jews of all vain confidence in their external pedigree. Because they had Abraham to their Father, they imagined that the promises made to Abraham belonged •… nto them. John the Baptist expressly noteth this their vain confidence, Matth. 3. 9. So doth Christ, John 8. 33, 39.

  In that they were not heirs of promise, their confidence was built upon a sandy foundation. The like may be said of hypocrites, of loose and carnal Gospellen, of ignorant and profane persons, and of all, who want that grace which she w •… s 〈◊〉 to be heirs of promise: Namely a true, justifying, sanctifying faith. They who look for benefit of the promise, must first prove themselves to be heirs of promise.

• 2. This doth highly commend the grace and favor of God, to those who are the heirs of promise. The more rare a grace is, the more rare it is: that is, the less common it is, and in that respect rare, the more admirable it is, and the more highly to be prized, and in that respect also rare. The consideration hereof should fill the hearts of those, who have evidence that they are heirs of promise, with an holy admiration, and move them to say as Judas did, Lord, how is it, that th •… wilt manife •… thyself unto us, and not unto the world? Joh. 14 22. And thereupon to have our hearts the more enlarged unto greater thankfulness. On such a ground did Christ give thanks to his Father, Matth. 11. 25.

§. 135. Of the immutability of God's counsel.

THat which the Lord was pleased clearly to manifest to the heirs of promise, is here said to be, The immutability of his counsel.

The Greek noun translated, counsel, is derived from a verb, that signifieth, to will, (hereof see §. 130) answerably this noun is translated, will, (by the will of God, Act. 13. 36) For God's counsel is his will. That which God willeth is the best counsel that possibly can be. The will of God is the ground of his counsel. Well therefore is th •… Epithite, immutability, here attributed unto it.

The word translated, immutability, is a double compound. The simple roo •… signifieth to put, or, to set, Matth. 14 3. Act. 13. 47. The single compound •… nifieth, •… o remove, or translate, Gal. 1 6. Heb. 11. 5. This double compound 〈◊〉 a privative preposition prefixed signifieth immutability, that which 〈◊〉 be altered. It is found only in this and the next verse. It is here so set down, as it carrieth the force of a substantive: Answerably it is so translated, •… lity.

The manifestation of the immutability of God's counsel is here brought 〈◊〉 , as one end of God's Oath. God sware, that it might evidently appear, that what 〈◊〉 had purposed, determined and promised to Abraham and his seed, should 〈◊〉 be accomplished: there should be, there could be no alteration thereof▪ It was more firm then the Law of the Medes and Persians, which altereth not, Dan. •… . 13. It is here taken for granted, that God's counsel is inviolable. His Oath was to manifest as much. My counsel shall stand, saith God by his Prophet, Isa. 46. 10. To 〈◊〉 purpose is it said, the counsel of the Lord, that shall stand, Prov. 19. 21. Psal. 33. 11.

The grounds of the immutability of God's counsel arise from God himself: even from the unchangeableness of his essence, the perfection of his wisdom, the infiniteness of his goodness, the absoluteness of his sovereignty, the omnipotency of his power.

1. God in his essence being unchangeable ( Mal. 3. 6.) his counsel also must needs be so. As darkness cannot come out of light, so nor changeable counsel from an immutable nature.

2. If God's counsel be changed, it must be to the better or worse. To the better it cannot be. For such is the perfection of God's wisdom, as at first he determined matters to the best. To the worse God will not suffer it to be. If he should, it must be because he discerneth not which is better or worse, or careth not which of them fall out, or is forced to suffer the worse to fall out: but none of these can be imagined to be in God.

• 1. That God should not be able to discern what is better or worse, cannot stand with the infiniteness of his wisdom and understanding. Such is the perfection of God's wisdom, as he is said, not only to have counsel and wisdom, but also, by an excellency and property to be understanding, Prov. 8. 14.
• 2. That God should not care whether the better or worse fall out, cannot stand with the infiniteness of his goodness. Did the Lord at first so order all things, as when he took a view of them, he saw them all to be very good (Gen. 1. 31.) and is that Scepter, whereby he still ordereth all things, a Scepter of righteousness, ( Psal. 45. 6.) and can it be thought, that he should not care how things fall out?
• 3. That God should be over-swayed with a superior power, and forced to suffer the worse to fall out, cannot stand with the absoluteness of his sovereignty and omnipotency of his power. Our God is in the heavens, he hath done whatsoever he pleased,