The Mystery and Marrow of the Bible

Like instances are very numerous. Oh how admirable are his Counsels, and his ways past finding out! How oft had his people been swallowed up, if they had not been swallowed up▪ How oft had they been undone, if they had not been undone?

Finally, By a continued Series, Moth •… d, and Chain of Divine Providences, God is wont to shield and guard his people. He is a wall of fire round about them: not only defending them, but offending their Adversaries on every side. He, like the mountains round about Jerusalem, is round about his people forever. He shielded Joseph vigilantly, in his brethren's hands from ruin, in the pit from perishing, in Egypt's prison from Death and Destruction. He was his continual shield. He shielded Israel in Egypt from many Calamities, at Red-Sea from Pharaohs host, in wilderness from woes, wants, and enemies, at Jordan from its waves, in Canaan from all the Power and Malice of the Nations. Israel was shielded by Providence upon Providence continually. Like concatenation and continuation of defensive Providences safeguarded David, Paul, and other faithful ones of the Lord. In these and such like ways God is wont to shield his people. And in Covenanting to be Abraham's shield, he implicitly intends to be his shield every way, so far as he should see good and needful for Abraham.

Inferences. Did God Covenant to be a Shield to Abraham? Then,

• 1. God's Protection is an Eminent Mercy. God thought fit to insert it among the choice Covenant-Mercies which he promised to Abraham. And they are all great Matters, Eminent Mercies, which he promised to Abraham. The Lord by a common and more General Providence protects the wicked and all his Creatures: but by a more special and peculiar Providence he protects his own Covenant-people. That special protection is a singular Mercy. How often did David glory in this, that the Lord was his shield and Buckler, his rock, fortress, strength, horn of salvation, and high tower?
• 2. Abraham's Protection and Shield was impregnable and incomparable. For, God was his Shield. Not dead rocks, not senseless walls, not mortal men, not finite Angels, nor only any mere Creature: but he who is stronger then all Creatures or created powers in the whole world, who made the world by his Command, who upholdeth all things by the word of his power, who tells the stars, calling them all by their names, who spans the heavens with his fingers, who holdeth the waters of the Sea in the hollow of his hand, before whom all the inhabitants of the world are but as grasshoppers, and the huge Mountains as a very little thing, &c. He, He it is, who was Abraham's Shield. All other Protections are but lies and vanities, no safe trusting to them: but he is a Sure, Surrounding, Proved, Constant and All-sufficient Shield. What Enemies evils and dangers could hurtfully touch Abraham, while the Lord his Shield did interpose betwixt him and harm, encompassing him on every side?
• 3. They that fought against Abraham, fought against God, who was a shield to Abraham. How should such prevail: nay how could they choose but like potsherds dash themselves in pieces against that Rock?
• 4. What cause had Abraham to cast himself wholly upon the Lord with confidence and comfort against all enemies, dangers and evil occurrence whatsoever? The Lord was his Shield: whom or what should he fear? Nothing in the world could oppose him, so strong, so great, so terrible as his Shield. Hence, God said, Fear not Abram, I will be a Shield to thee. Upon like consideration how did David quiet himself against greatest perils, and even triumph against all comers! Thou O LORD art a shield for me, my glory, and the lifter up of mine head.—I will not be afraid of ten thousands of people that have set themselves against me round about.

Thus the Lord promised to be Abraham's Shield.

II. The Lord will be his exceeding great Reward, He will not only be A Shield to Abraham, guarding him against all evil: But also his Exceeding great Reward, furnishing him with all Good. Fear not Abram: I will be a shield to thee, Thine exceeding great Reward, or, Thy vehemently great Reward. Not only A Shield, but a Reward: Not only a Reward, but a Great Reward: Not only a Great Reward, but a vehemently great Reward: Nor only a vehemently great Reward from God, but a vehemently great Reward which is God. How Emphatically? How comfortably? Every word is a Sentence: and that a significative, a cordial, a golden Sentence. If God be Abraham's Shield, He must needs be most safe and secure against all evils, enemies and dangers: If God be Abraham's exceeding great Reward, he must needs be most rich and happy in all Conditions. Here let us view a little, 1. What is meant by a reward. 2. How God may be said to be Abraham's vehemently great Reward. 3. What Inferences will hence flow.

1. What is meant by a Reward. Reward is used and taken in Scripture Properly, and Improperly. I. Properly, For any just Conpensation or Recompence of work, labor or office, deservedly due by Covenant-Promise or common law of Equity for such Work. Betwixt which work and Reward, betwixt which Merit and Compensation there is a mutual Relation. To him that worketh, is the Reward not reckoned of grace, but of debt. In this sense Reward is either Acceptable, or Unacceptable. 1. Reward Acceptable to the Receiver, is either Lawfull or Unlawfull. ( ¹ ) Lawfull Reward, is that Recompence which is given or promised for some lawful, honest or warrantable work or Employment. So, Laban gave Jacob Reward, or Wages for serving him. Pharaohs daughter gave Moses his own Mother a Reward, or Wages for nursing up of Moses for her. And Christ saith, The laborer is worthy of his hire. ( ² ) Unlawfull Reward is that which is given or Promised for dishonest and unlawful acts. Thus Balaam is said to love the wages of unrighteousness, for his seeking to curse Israel for Balac's Reward. And Judas is said to purchase a field with the reward of iniquity, in that he bought a field with the 30. pieces, which were given him as a reward for his wicked and murderous betraying of his Lord and Master Jesus Christ. 2. Reward unacceptable, or Penall Reward, is that Recompence of just punishment which is inflicted upon the ungodly for their evil-doing. Let this be the Reward of mine adversaries from the LORD, said David. These shall utterly perish in their own corruption, and shall receive the reward of unrighteousness, said Peter. The wages of sin is Death, said Paul. Thus Reward is taken properly in Scripture: But in this sense God did not promise Himself to be Abraham's Reward. II. Improperly, Reward is taken, 1. For the end, fruit, and event, &c. of any work, intended or ensuing thereupon. Thus Paul obtained his Reward; that is, his intended End of true glorying and rejoicing, in Preaching the Gospel willingly, and cheerfully, and freely to the Corinthians. The Pharisees had their Reward, viz. The praise of men, which they desired and sought after, by doing their works to be seen of men. 2. For a gratuitous or free compensation or recompense of good works, or well-doing. Which Reward is not at all of debt or demerit, but of mere Grace. The Apostle intimates there's a Reward of Grace, as well as a Reward of Debt. And what Luke calls 〈 in non-Latin alphabet 〉 Grace, Matthew calls 〈 in non-Latin alphabet 〉 Reward. Such Rewards are those wherewith the Lord freely recompenses his people's well-doings, according to his Promise both in this world, and in Heaven. According to those expressions, In keeping of them, ( viz. God's Statutes) is great Reward. — Great is your Reward in heaven.—Otherwise ye have no Reward of your Father which is in heaven. — Cast not away therefore your confidence which hath great recompense of Reward. Moses had respect to the recompense of the Reward. — Behold I come quickly, and my Reward is with me, to give every man as his works shall be. Betwixt a Laborers reward properly so called, and God's free Recompence of his people's well-doing, there is some resemblance. A Labourer first does his Work, and when his work is finished he receives, as he expected, his Covenant-wages: So God's people in this world first finish their heavenly Fathers work, and after they receive Heaven as their Recompence. Upon this resemblance Heavens Recompence may well be styled A Reward, being so like A Reward. God thus rewards his people's good works, not of debt, but of grace: Not for any merit of theirs, but for his Christ, and Promise sake in him. 3. For any free Donation, Bounty, Gift, or Benefit. Thus children are an heritage of the LORD, and the fruit of the womb is his Reward. viz. They are a singular blessing from God. And thus God assures Abraham here in these two last reasons that he will be His exceeding great Reward, viz. He will be his wealth, his gain, his treasure, his portion, his inheritance, his happiness. And he would be such an one to him, as from whose favor, fullness, bounty, and blessing he should receive all good. In this sense God promised to be Abraham's reward.

2. How God may be said to be Abraham's vehemently great Reward. The words are very full and comprehensive. We may conceive that God would be Abraham's vehemently great reward, 1. Effectively: 2. Objectively. 3. Exclusively. Effectively, in giving him Rewards. Objectively, in being his Reward. Exclusively, in being his only Reward, his Reward paramount, wholly transcending and surpassing all other Rewards.

( ¹ ) Effectively, The Lord was Abraham's vehemently great Reward, in effecting for him, bestowing and heaping upon him, exceeding great Rewards, Favors and Blessings. That this way God intended to be his exceeding great Reward, is evident both by Abraham's Question, and God's Resolution thereupon. And Abraham said, Lord GOD, what wilt thou give me seeing I go childless, &c. As if he had said; Lord, thou sayest, thou wilt be my Reward vehemently great; but wherewith wilt thou reward me? What possessions or enjoyments wilt thou give unto me, seeing I have neither child nor heir of mine own to inherit them? The Lord answers him, That he should have a son out of his own bowels to be his heir, And his Seed should be numerous as the stars, And to his Seed he had given all the land of Can •… an for an Inheritance. Thus he would be Abraham's exceeding great Reward Effectively, by being author and efficient cause of great and eminent blessings to him. And God rewarded Abraham with Benefits exceeding great. I. In this life. As, 1. Divine Benediction upon him, upon his Blessers; and upon all the Nations of the earth, in him, and in his eminent Seed Jesus Christ 2. A natural Seed to be his heir, when his body was now dead to generation, and Sarah past age of child-bearing. 3. A numerous posterity, both Jewish and Christian, like the Dust of the earth, stars in Heaven, and Sands on the sea shore. 4. An universal Fatherhood to all the Faithful both of Jews and Gentiles, that should come after him. 5. Victoriousness of his Seed both Natural and Spiritual, over all their Enemies, especially under Joshua, David, and Jesus Christ. 6. The Inheritance of Canaan, and Heirship of the world. Comprizing a confluence of all necessary earthly enjoyments. 7. True Renown and greatness of Name, which excelled both among Jews and Gentiles. 8. Prolongation of his life till a good old age, and then closing up his days in peace. 9. The Lord himself being all along His Shield, Exceeding great Reward; and God in Covenant. 10. And finally, The Propagation of Jesus Christ, the Savior of Sinners, from Abraham according to the flesh, for the blessing of him and all the world of the Elect, with all temporal and Spiritual blessings. II. In the life to come, God rewarded Abraham with heaven itself; that true Canaan, That City which hath foundations, whose builder and Maker is God, That better Country, which Abraham chiefly desired and expected: of which Abraham was long since actually possessed: and in which Abraham enjoys all happiness and glory, yea immediately God in Jesus Christ face to face, the Reward of all Rewards. And thus God was Abraham's exceeding great Reward, Effectively.

( ² ) Objectively, The Lord became Abraham's vehemently great Reward, in being himself his Reward, The object, substance and Treasure rewarding Abraham. To be the Efficient and Author of his Rewards, was exceeding much: but to be the Object, and as it were the very Matter of his Reward himself, was much more. And if God himself become Abraham's Reward, his Reward must needs be vehemently great: for God himself is vehemently great. O LORD my God, thou art very great, thou art clothed with honor and majesty. — Who is so great a God as our God? Now God himself became Abraham's Reward Objectively, by becoming his Treasure, Portion, Possession, Habitation, Heritage, Health, Wealth, Honor, Delight, Happiness, Comfort, Contentment, and All. When David would speak of God to this effect, he stiles him his Portion; and under that comprehendeth all. Thou art my refuge, and my portion in the land of the living. — God is the strength, (Heb. Rock ) of mine heart, and my portion forever. And elsewhere he saith The LORD is the portion of mine inheritance, and of my Cup: thou maintainest my lot. The lines are fallen unto me in pleasantnesses: yea I have a fair heritage. Admirable expressions! All setting forth his full satisfaction, and perfect acquiescence in his one God alone. All his good was from God, and in God alone. His Portion, Inheritance, Cup, Lot, Lines in pleasantnesses, or pleasant places, Fair Heritage. All was wrapped up in his enjoyment of God. In him he found the Sum and perfection of all good. One God to him was more then all the idols in the world, or all treasures in the world to others. He had so much in his God, he envied no other man's condition whatever it was without God. Jeremiah also stiles the Lord The Portion of Jacob. God is all the Reward and wealth of his people. To this effect said Augustine appositely of our enjoyment of God in Heaven; Then God shall be All in All: nor shall there be any infelicity which shall exercise us, but mere felicity, which shall feed us. And our Feeder, shall be our God: Our drink, our God: Our Honor; our God: our riches, our God. Whatsoever varieties you here seek, he alone will be all unto thee. And in like proportion; though in inferior degree, our enjoyment of God on Earth will answer all things. But more Particularly, God was Abraham's exceeding great Reward objectively, divers ways, viz. I. The exceeding great Reward of all his faculties and affections: suitably Fitting them, and plenarily filling them all. God was the light of his understanding: without whom, all the light therein was but darkness. God was the tranquility of his Conscience: without whom all the peace thereof was but carnal Security or perplexity. God was the sweet Treasure of his Memory: without whom all the impressions therein were nothing but vanity. God was the Rule of his will: without whom all the straitness therein was mere crookedness and irregularity. God was the crown of his desires: without whom nothing in heaven and earth was desirable. God was the Loadstone of his love: without whom nothing was amiable. God was the very jubilee of his joy and delight: without whom he could not acquiesce or rest in anything as fully delectable. II. The exceeding great Reward of all his Graces, and Gracious Actions. He is the God of all Grace: and he is the Reward of all Grace. All Graces and gracious actions tend to God, as their ultimate End: Rest in God, as their satisfying Center. God was his Gain, Rewarding his Self-Denial: God his Life, Rewarding his Faith: God his Expectation, Rewarding his Hope: God his Honor, rewarding his Humility: God his Consolation, rewarding his Love! God his Relief, rewarding his Prayers: God his Salvation, rewarding all his Obedience and acts of Sanctification. III. Finally, God was his exceeding great reward in all States and Conditions, after his Effectual Calling, in Prosperity, Adversity, Fears, Dangers, Losses, Wants, Temptations, Tribulations, weal and woe. Must Abraham forsake his own Country, Kindred and Fathers house: and follow the Lord he knew not whether? God was better to him then all these: and he installed him and his Seed in Canaan, a better Country then Chaldea; Related him to a better kindred, viz. the spiritual kindred of God's people, and adopted him into a better, that is, the heavenly Fathers House, the Church of God. Is he childless? God was unto him instead of many sons, yea beyond all children: and withal he gave him a numerous Seed both Natural and Spiritual, like the Dust, Sands, and Stars for multitude. Is he in danger of losing his wi •… e Sarah, by Pharaoh, and Abimelech? God was his Reward, and her deliverance in this danger: preserving her, that she should not be defiled; and plaguing them till she was restored to Abraham. Is his Nephew Lot carried away Captive by the Conquering Kings, so that Abraham must lose him, or rescue him by the sword? God was his victory; So that he Recovered Lot with the people and goods: and refusing the King of Sodom's Recompence of the Spoyls, he obtains the King of heaven to be his Reward. Must he offer up his Isaac unto God for a Burnt-offering: and in him visibly Sacrifice God's promises, and his own hopes? God restores him Isaac as it were from the dead, exchanges him for a Ram strangely brought to his hand, and remunerates him with singular Promises under the Oath of God. In a word, must Abraham sojourn all his days, not only in Egypt, but also in the land of Promise as in a strange Country? God was his Heritage in his Pilgrimage. He raised up his Faith to the City above, and to a better Country, that is, an heavenly. So that he lived by Faith in an Heaven on Earth: and God was not ashamed to be called his God. Thus God was Abraham's exceeding great Reward Objectively.

(3) Exclusively, God was Abraham's vehemently great Reward, that is, He was so his Reward, as he was his sole Reward. Besides the Lord himself, Abraham had no such Reward in all the world. ( ¹ ) None so Great. ( ² ) None so Good. ( ³ ) None so satisfying. ( ⁴ ) None so Continuing. 1. None so great. Abraham had many great blessings and privileges from God: But none so great as God. God was his Reward vehemently great. All other his Rewards and Benefits were but as drops out of God's Ocean: they were but created fruit, bounded blessings: but God an uncreated, infinite, and boundless treasure. They at best were but vehemently small, in comparison of God thus vehemently Great. They were great: but God greatness itself, yea God the height and glory of all greatness. 2. None so Good, and suitable to all Abraham's Conditions and occasions. The blessings which Abraham had from God, were accidentally, derivatively, finitly, and respectively Good: but God himself Primitively, essentially, infinitely, absolutely and universally good. He is goodness itself: the supreme goodness: All goodness: the only goodness. There's none good but one, that is God. None good, as he is good. To Abraham Honor was good to advance him; riches good to furnish him; servants good to minister to him, and fight for him; Canaan good, as an Heritage in Reversion; Sarah good, as a Comfortable yoke-fellow in possession; Isaac good, as the son of his old age, of his love, and of God's promise, to rejoice him: They were good several ways, but God was good to him every way. God answered all his wants, occasions, straits, temptations, &c. God was a better reward to him then they all. 3. None so satisfying. Abraham had many Mercies, and those very eminent: yet in comparison of God very empty and unsatisfactory. His heart still aspired beyond them all towards God: and could part with them all for God. Therefore none fully satisfied him but God. He could part with Chaldea his Native Country, with his kindred and fathers house, at God's call: He could part with Ishmael and Hagar, and cast them out of his family, at God's command: He could part with Isaac, lay him upon the Altar, and in a sort Sacrifice him, at God's appointment: He could part with Sarah, and bury her out of his sight, at God's dispensation: yea He could part with Canaan, sojourning therein as a pilgrim in a strange Country, upon consideration of God's promise and pleasure so to have it: But though he could part with all for God, yet he could not part with God for anything, or for all. Yea in that he could so self-denyingly let all go for God, its evident he could not let God go at all. He found more in one God, then in all. 4. None so continuing. All other his Rewards and blessings had their ebbings and flowings; their time, season, and opportunity; their youth and growth, and death; their coming and going, &c. but God his great Reward was still the same to him without variableness or shadow of turning; the same in Chaldea, Canaan, Egypt, Heaven, &c. And that's the great reward indeed, that's the abiding Reward. God then being Abraham's Reward, so Great, so Good, so satisfying, so Continuing: He must needs be his Blessing of blessings, His Treasure of Treasures, His Reward Paramount, His Reward of Rewards.

3. Inferences hence resulting. Will God be Abraham's vehemently great Reward? Then,

( ¹ ) How Bountiful was God to Abraham! He shall not go without Reward: His Reward shall be great: His Reward shall be vehemently great: yea God himself will be his Reward and Happiness. This was infinite bounty and liberality indeed, when the Great Rewarder himself becomes the vehemently great Reward.

( ² ) How rich was Abraham! He was rich in Possession: rich in reversion. He was rich in Temporals and Spirituals, and in hope of Eternals. The LORD had blessed Abraham in all things: And his blessing maketh rich. Abraham's servant said▪ The LORD hath blessed my master greatly, and he is become great: and he hath given him stocks, and herds, and silver, and gold, and Men-servants, and Maid-servants, and Camels, and Asses. He related much of Abraham's wealth: but the one half was not told. He mentioned not the riches of his riches; that God had given himself to Abraham as his Reward. His invisible, Spiritual, Heavenly Reward. Had Abraham wanted this Reward, he had been but a poor man, notwithstanding all his other riches: and having this Reward, was eminently rich, though he had wanted all other things which the world calls riches.

(3) How easily might Abraham deny and despise all earthly rewards, having God himself to •… e his Reward▪ When he returned from the slaughter of the Kings, having recovered both the persons and spoils of Sodom carried away by them, the King of Sodom said to him; Give me the persons, and take the goods to thyself. And Abram said to the King of Sodom, I have lift up my hand unto the LORD, the most high God, the possessor of Heaven and Earth, That I will not take from a thread even to a shoo •… -latchet, and that I will not take anything that is thine▪ lest thou shouldst say, I have made Abram rich. How gallantly and magnanimously did he deny and despise the Reward of the King of Sodom? He disdained to be made rich by the King of Sodom: who was made rich by the King of Heaven and Earth. What cares he for spoil and p •… der, who had under God his Reward by Faith? Yea and presently after, God was so pleased with this act of Abraham, that he tells him, Fear not Abram, I will be a shield to thee, and thy vehemently great Reward. It's no hard thing for him that abounds with gold and silver, to despise chips and straws: for him that abounds in pearls and precious stones, to trample upon pebbles and the stones of the street.

( ⁴ ) What a Comfort was this to Abraham against all wants and losses whatsoever! This vehemently great reward would easily make up with advantage, all his wants and losses. Finding God to be his great Reward, he finds all his losses restored, all his wants supplied in God his Reward. This Reward, God▪ is Food to the Hungry, Drink to the thirsty, P •… ayment to the naked, Health to the diseased, Liberty to the imprisoned, Honor to the reproached, An habitation to the harborless, a Father to the fatherless, a Friend to the friendless, a Comfort to the comfortless. God his Reward is an overflowing fountain, that runs all sorts of supplies against all sorts of wants. They that have this reward, may say with Paul, As having nothing, and yet possessing all things.

( ⁵ ) Finally, Strive we to be true Abrahamites, and then the Lord will be our exceeding great Reward also. Approve we ourselves to be Abraham's Seed: and Abraham's God will be our treasure and portion. As great, as good, as satisfying, as continuing to us, as ever to Abraham. God will be as bountiful to us; We shall be as rich in God, we shall as easily despise all earthly rewards, we shall as abundantly be comforted against all wants and losses, as Abraham through this Reward. Let Abraham's God be our God: then Abraham's God will be our exceeding great Reward.

Thus, the Lord promised to be Abraham's vehemently great Reward.

III. The Lord will be a God in Covenant to Abraham and his Seed forever. It was much that the Lord would be his Shield: More, that he would be his vehemently great Reward: most of all, that he would be A God to him, and to his Seed, by Covenant, forever. In this shield, is full protection: In this Reward, is full possession: but in this God, is all fullness and felicity. Mark the LORD's own words to Abraham; 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. How emphatically! ^1. The LORD will not only be a Shield and Reward, But a God to Abraham: •… . Nor only a God to Abraham alone, but to his Seed after him: 3 Not A God to Abraham and his Seed by mere Promise only, but by mutual Covenant also between the Lord on the one part: Abraham and his Seed after him in their Generations, in all generations, on the other part: ^4. And this an Established Covenant; established not by man, but by God. ^5. Yea this not only a temporary or long-lasting, but an Everlasting Covenant. O blessed clause! the top-excellency and glory of God's Covenant with Abraham.

This the first place in all the Holy Scriptures, wherein this excellent Article is inserted in God's Covenant with his people: Though afterwards it be frequently repeated, viz. To Israel, David, Jews in Babylon, and To God's people under the New Testament. Here therefore I shall a little insist upon it, and open it, once for all. Formerly I have briefly glanced at it, in handling the Nature of the Covenant of Faith in General: and showed, That of all the Federal clauses in God's Book, this is the ^1. Highest, ² Fullest, 3. Surest, and ^4. Sweetest. But now I shall consider it somewhat more Particularly: Partly, because the Covenant-Mercy herein promised, is wholly transcendent, incomparable, infinite; Even God himself, who is over all blessed forever, Amen. Partly because the Parties to whom this Covenant-Mercy is here promised, are Abraham and his Seed: whose Seed we are, if we be Christ's, if we be true believers. 〈◊〉 Here let us Consider, 1. What is meant by the word, GOD. 2. What this Phrase of Being a God to Abraham and to his Seed, imports. And what the LORD intended in Covenanting to be a GOD to him, and to his Seed after him by an everlasting Covenant. 3. What Inferences will hence result.

1. What is meant by the word GOD. The Orig. Heb. is 〈 in non-Latin alphabet 〉 Elohim, in the plural number, and may be translated, GOD'S. Some think the Mystery of the Trinity is hereby intimated. Others rather ascribe it to the Custom of the Hebr. tongue, which is wont for Honor sake to use the plural number for the singular in words signifying Power and Dominion. It is sometimes also used in the singular number, 〈 in non-Latin alphabet 〉 Eloah, God. The word seems properly to •… ound & signify A Judge. Hence it is ascribed, 1. Primartly to the true God, the Judge and Governor of all. 2. To the Ark of the Covenants, Metonymically. As a special token of God's Presence and power. 3. To Angels, eminent in power for executing God's judgments, when, where, and upon whom he pleaseth. 4. To men of Renown, worthy of admiration, especially to such as are in Office and Authority set over others, as Judges, Rulers, Magistrates, &c. These are often styled God's, because they are God's Vicegerents here on earth, to execute Justice and Judgment amongst men as the cause shall require. 5. Most improperly to false gods and idols, who are styled gods, because their fond and foolish worshippers do ignorantly ascribe Deity and Divine Power unto them. These four last uses of the word are improper: the first most proper; And in that sense it is here to be understood for the true God, the Judge of all, most high, and absolutely supreme.

2. What this Phrase of His being a God to Abraham and to his Seed imports: And what the LORD intended in covenanting to be a God to him and to his Seed after him. This may be resolved two ways. 1. More Generally. 2. More Particularly.

More Generally. What good is not Covenanted and Promised, when the LORD promiseth himself to be a God to Abraham and his Seed? God hath all good in him: God brings all good with him. If God be theirs by Covenant, All's theirs by Covenant also. Behold what manner of Promise this is. Is there a greater, or more eminent Promise in all the Bible? Is not this the very greatest? Can God promise or perform anything so great as himself? or can man receive anything in Heaven or earth, equal to God? This Promise is among the Promises, as the Sun among the Planets, the most glorious of them all. This Promise is so full of GOD, that it utterly transcends all words and thoughts. By this Federal Clause Apprehension is dazzled, Invention is astonished▪ Expression is swallowed up. Its far easier to tell what God is not, then what God is, and consequently its far easier to declare what is not promised, then what is promised, when God himself is promised. Not riches, not honors, not pleasures, not friends, not liberty, not life, not the whole world, not Heaven, not Heavens endless felicities, not any created Treasure; but something infinitely beyond all these, viz God is promised. The Promiser is Promised. The Author of all Divine Promises is the Matter of this Promise. Yea, This Promise contains him whom Heaven and Earth cannot contain. Tertullian said once, I adore the fullness of the Scripture, which shows me both the Worker and his Works: But I say; I adore and admire the fullness of this Promise which bestows upon me both God, and all things in God.

Let other Writers both Ancient and Modern here utter their Judgment upon this Promise of Promises. Learned Mercer. To be a God to thee, &c. ] This is the form and condition on the Lord's part, that by this Covenant the Lord promiseth himself to be a God, Judge, Avenger, and Protector of Abraham and his Seed, and what not? For the Name of GOD is General, and comprehends the reason of all superiority, protection, defense and tuition, &c. Judicious Calvin; We may note that THIS IS THE CHIEF HEAD OF THE COVENANT, that he promiseth himself to be the God of Abraham's children, who is not the God of the dead but of the living. Ponderous Rivet, He proves that in this Promise are included both Grace and Eternal Glory. Accurate Ainsworth, A God] or, For a God unto thee, that is, Thy God, as the Greek translateth it. Herein consisteth the power and life of the everlasting Covenant, whereby God himself, his power, wisdom, goodness, mercy, &c. is applied unto man, for blessing and salvation: And we are by Adoption made the children of God, 2 Cor. 6. 16, 18. For, blessed is the people whose God Jehovah is. Psal. 144. 15. They shall be delivered out of Miseries. Rev. 21. 3, 4. Raised up from the Dead, Mat. 22. 31, 32. And God hath prepared for them an Heavenly City. Heb. 11. 16. Grave and solid Pareus; To be a God to thee and thy Seed, &c ] That is, A God All-sufficient▪ THIS IS THE SENSE OF THE COVENANT, and OF ALL THE PROMISES OF GOD. He had promised the same thing before; I will be thy shield, thy vehemently great Reward. Also, I am God All-sufficient. But here he speaks more Emphatically, I will be to thee and to thy Seed for a God; as if he had said; Whatsoever, how great soever I am, I will be yours; To you I will communicate myself, my good things, my felicity. He had said before, I am God Al-sufficient: Now he promiseth himself to be to Abraham a God of Al-sufficiency, that is, to communicate most sufficiently to him his good things for righteousness, life, and eternal Salvation. Therefore it is a Promise of righteousness, Salvation and eternal Happiness, which greatest Benefit David preacheth, Blessed is the people that are in such a case: yea blessed is that people whose God the LORD is, Psal. 144. 15. Now this blessedness consists in free Remission of sins, as it is said, Psal. 32. 1, 2. Blessed is he whose transgression is forgiven, whose sin is covered. But there's no remission of sin without effusion of blood, and that of Christ the Mediator. For without him no man comes to God, none shall see God. This therefore is a clear Gospel-Promise touching everlasting grace, that is, Remission of sins, righteousness and life eternal, to be freely given to Abraham and his faithful Seed for Christ, which being at the beginning promulgated to our Parents in Paradise, God would have perpetually to sound forth in the Family of the Fathers; now he renews it more clearly to Abraham, Anon seals it with the pledge of Circumcision, Afterwards also adumbrates it variously with Types of Sacrifices till the fulfilling thereof. This, I say, is THAT PROMISE, THE SOUL AND KERNEL OF ALL SACRAMENTS, in which especially the Eternity of God's Covenant is sealed. Pious and learned Peter Martyr; God promised to be the God of his people, that is, He will be present with them, to help them, deliver them, and by all ways to adorn them with all kinds of good things. His people on the other hand betake themselves to have the Lord Jehovah for their God, to be believed, worshipped, and obeyed. And Christ intercedes betwixt both parties in the Covenant, as Mediator. And elsewhere; Anciently THIS WAS THE CHIEF HEAD OF THE COVENANT, That the true God would be a God to us truly. Eloquent Chrysostom; God said, I will not only demonstrate my solicitude touching thee, but also touching thy Seed even even after thy departure. See how he refresheth the righteous man's soul, promising that he would have much provident care of his Seed. And what is THE POWER of THE COVENANT? That I may ( saith he ) be thy God, and of thy Seed after thee. For, THIS SHALL BE TO THEE THE SUMMARY HEAD OF GOOD THINGS, TO THEE, and TO THY SEED. Finally, excellent and elegant Augustine speaks sweetly to this effect; He will be the Reward of virtue who gave virtue, and who hath promised himself, then whom, nothing can be better and greater. For what else said he by the Prophet? I will be their God, and they shall be my people: But I will be that whence they shall be satiated; I will be all that may be honestly desired of all, both Life and Health, and Food, and Wealth, and Glory, and Honor, and Peace, and all good things? For thus that is rightly understood, which the Apostle saith, That God may be All in All. He shall be the end of our desires, who without end shall be seen, without loathing shall be loved, without weariness shall be praised.

More Particularly; The Lord stablishing an Everlasting Covenant to be a God to Abraham and to his Seed, intimateth, 1. To whom he will be a God. viz. To Abraham & to his Seed. 2. What the Lord will be to them. viz. He will be to them a God. 3. How he will be such a God to them. viz. By an Everlasting Covenant of God's own establishing.

(I.) To whom he will be a God. viz. To Abraham and to his Seed. God's Covenant is very comprehensive. It compriseth both root, and branches: Takes in, both parents, and children. God's lovingkindness, and fatherly care is exceeding extensive and diffusive, Not only to Abraham's person, but to his posterity also: To him and to his Heirs; To him, and to his Seed. To what Seed? Not only to his Jewish Seed according to the flesh, to whom the Lord hath often promised and professed to be their God: But also to his Christian Seed according to the Faith, whom the Scripture counts heirs according to the promise, And to whom the Lord hath also promised to be their God. So that this promise reacheth both to Jews and Gentiles, if they be Abraham's Seed, if they be true believers. And everyone of us English men and women that truly believe in Jesus Christ, may as clearly and fully lay claim to the Lord as our God by this Covenant, and to all benefits, privileges, and advantages ensuing thereupon; as Abraham, Isaac, Jacob themselves, or any of their natural Seed. This Promise is still of as much force and efficacy to us, as to them. Yea, the virtue of this promise will continue to all believers to the worlds end.

(II.) What the Lord will be to them. viz. He will be to them, a GOD. Or, For a God; that is, He will be their God. How fully and Emphatically! He saith not, I will stablish my Covenant with thee and thy Seed, To be an Honor, A Portion, A Delight, A Buckler, A Strength, A Deliverer, A Salvation, A Sufficiency, An exceeding great Reward to you: Or, To be A Sun, A Shield, A Comforter, A Counselor, A Protector, A Quickner, A Sanctifier, A Pardoner, A Savior to you: Or, to be a Friend, A Father, An Husband unto you: though these were high and sweet expressions. But he saith that which incomparably transcends all these: I will stablish my Covenant with thee and thy Seed, To be a God unto thee, and to thy Seed. Who can reach the height, or depth, or length, or breadth of this Promise! When He promiseth to be a GOD to Abraham and his Seed, He promiseth all that is Promiseable. What shall I say? In Promising to be their God, He promiseth to them; 1. Whatsoever he is, As God. 2. Whatsoever he hath, As God. 3. Whatsoever he can do, or is wont to do, As God for his people. All may be referred to these three steps, or degrees of this promise.

1. Whatsoever the Lord is, as God; He promiseth, in Covenanting to be their God. That is, He will be their God, 1. According to all his Essential Properties. 2. According to all his Personal subsistences.

(1) According to all his Essential Properties and Attributes, the Lord is their God. God is theirs: And all the Properties of his Essence are theirs. They may claim them all for their Good, so far as consists with their capacity and felicity. 1. As God, he is Jehovah; Having being eternally, and independingly of himself, Giving being to all things that are, and giving actual being and existence to all his Threats and Promises. In being their God, he is their JEHOVAH. 2. As God, he is most ( ¹ ) Simple, without all mixture or Composition. ( ² ) All-sufficient, without all want or imperfection. (3) Immutable, without all variableness or shadow of alteration. ( ⁴ ) Infinite, without all bounds or limitation; either of understanding, being Incomprehensible: or of Place, being Omnipresent, or of time, being Eternal. Therefore being their God, he is their most Simple, All-sufficient, Immutable, Infinite, Incomprehensible, Omnipresent and Eternal God. 3. As God, he is Most ¹ True, ² Good, 3 Gracious, ⁴ Loving-kind, ⁵ Merciful, ⁶ Long-suffering, ⁷ Just, and ⁸ Holy, in his ⁹ Life, ¹⁰ Understanding and ¹¹ Will. Consequently being their God, his Divine Truth, Goodness, Graciousness, &c. is all theirs: He is every way such a God to them. 4. As God, He hath absolute Power, and supreme Dominion over all: can do what he will, can do all things that imply Power. Being their God, he is their Omnipotent, All-ruling God. 5. Finally, as God, He is most ¹ Perfect, ² Excellent, 3 Blessed, and ⁴ Glorious, in all his former Attributes and Properties. And thereupon he must needs be their most Perfect, Excellent, Blessed and most glorious God. All these are God's Essence: If God be theirs, all these are theirs. His Truth theirs, his Goodness theirs, his Graciousness theirs, His Loving-kindness theirs, his Mercifulness theirs, &c. All in God is theirs, All God is theirs. Lord, what is man that thou art thus mindful of him, or the son of man that thou thus visitest him? As if all below thyself were too little for him, thou givest him thyself to fill and satisfy him: having nothing beyond thyself, or equal to thyself to bestow upon him, who can tell what thou art? who can tell what thy people enjoy, that have thee to be their God?

(2) According to his Personal subsistences, which are three, he is their God. For the Lord as God, is Father, Son, and Holy Ghost; viz. Three distinct persons in one Essence. There are three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one. The Father alone eternally begetteth the Son; the Son alone is eternally and ineffably begotten of the Father, and is, the express Character of his person; The holy Ghost only proceedeth from them both. Now the Lord being a God to them; is Father, Word and holy Spirit to them. That is, the only true God, which is Father, Word, and holy Ghost in one Essence, is their God. Of whom as Father, in whom as Son, and by whom as holy Ghost; not only all naturals, but also all supernaturals are derived to us, according to the order of their subsisting. Of, in, and By our God, Father, Son and Holy Ghost, we are Created, Redeemed, and Sanctified.

2. Whatsoever the Lord hath as God, he promised to Abraham and his Seed, in Covenanting to be their God. What God hath, is infinitely less then what God is •… if then himself be ours, consequently all he hath is ours, so far as consisting with, and necessary for his own glory and our good. Now, what hath God? Nay, What hath he not as his? He hath life for our quickening, health for our curing, strength for our establishing. Honor to advance us, Wealth to enrich us, Pleasure to delight us, Liberty to enlarge us, Friends to bestead us, Righteousness to clothe us, Holiness to adorn us, Comforts to support us, Glory to crown us. He is the grand and sole Proprietary of the whole world. All Naturals and Supernaturals; all Terrestrials and Celestials; all Temporals, Spirituals and Eternals; All things past present and future are his: and he gives them how, when, and to whom he pleaseth. Melchizedek stiles the most high God, Possessor of heaven and Earth. Moses told Israel, Behold, the Heaven, and the Heaven of Heavens is the LORD's thy God: The earth also with all that therein is. David testifieth, The Earth is the LORD's, and the fullness thereof: the world, and they that dwell therein: And elsewhere more fully; Thine, O LORD, is the greatness and the glory, and the victory, and the Majesty: For, All that is in the Heaven, and in the Earth is thine. Thine is the Kingdom, O Lord, and thou art exalted as head above all. Both riches and honor come of thee.—All this store that we have prepared to build thee an house for thine Holy Name, cometh of thine hand, and is all thine own.—And of thine own have we given thee. Paul saith, He needeth not anything, seeing he giveth to all life and breath, and all things, &c.—For in him we live and move, and have our being. — Who hath first given to him, and it shall be recompensed to him again? For of him, and through him, and to him are all things: to whom be glory forever, Amen. He is the God of all Grace. Grace and Glory are his to give. He is the Father of Mercies, and the God of all Consolation. Yea, Every good gift, and every perfect gift is from above, and cometh down from the Father of lights. So then, the Lord as God hath all things: And Covenanting to be the God of Abraham and his Seed, he with himself implicitly Covenanteth and promiseth all things. The Apostle argueth from the greater to the less; He that spared not his own Son, but delivered him up for us all: how shall he not freely with him give us all things? And in like sort we may proportionably conclude, the Lord that Covenanteth to be a God to Abraham and his Seed: with himself Covenanteth all things. Yea, God and Christ being theirs, and they Christ's, and in Christ God's, All things are theirs, whether the world, or life, or death, or things present, or things to come, all are theirs. God can deny them nothing, to whom he hath not denied himself. God is infinitely better then All; Is the owner of All; is the Author of All.

3. Whatsoever the Lord can do, or is wont to do for his people as God, he Covenanteth, in saying he will be their God. viz.

He can, he promiseth, and is wont, as God, To supply their wants; To suppress their fears; To prevent their dangers; To asswage their griefs; To keep them from, support them under, be with them in deliver them out of, or do them good by, all their distresses and afflictions; To enrich them with good: To protect them from evil; To prolong their lives; To sweeten their Deaths. Yea, he is wont To forgive them all their sins: To give them his own Spirit: To enrich them with all sorts and degrees of grace: To call them effectually: to sanctify them thoroughly: To adopt them Fatherly: To justify them freely: To fill them with joy and peace in believing: To shed abroad the love of God in their hearts: To assure them by his Spirit of the things given them of God: To comfort them with the Comforts of God over all their tribulations: To make them more then Conquerors over all evils and enemies: To endear them to himself by holy Communion: And at last To glorify them with himself completely in everlasting Habitations. These and like things the Lord as God can do, hath promised to do, and is wont to do for them, whose God he is in Covenant. All these things are theirs, if God be theirs.

Yea, if need require, what cannot the Lord do, what hath he not done already for his people, whose God he is? He saved Noah by water from perishing in the flood: He made the waters of the red Sea divide and stand up as walls for Israel; He dissolved the Rock of flint into floods of water: He Rain'd down flesh and bread one of the clouds: He stop'd the course of Sun and Moon: He brought the Sun back ten degrees: He multiplied the Widows Meal and Oil: He stopped the mouths of the huge lions: He suspended the fury of devouring flames, &c. Such things the Lord can do, hath done, and if there were like necessity and occasion, will still do for them, whose Covenant God he is.

More especially the Lord vouchsafes these singular Favors to those whose God he is, and that because he is their God. All which are ours, when once himself is ours, viz.

( ¹ ) The supreme and only true Happiness. Blessed is the Nation whose God the LORD is: the people which he hath chosen for his own inheritance. God is the Supreme Happiness, The felicity of felicities. They that have God theirs, have the true Happiness indeed theirs. All confluence of worldly in joyments cannot render us so happy, as the true enjoyment of one God. Happy is that people that is in such a case (that is, flourishing with all worldly peace and prosperity) but by way of Correction it is added▪ Yea, happy is that people whose God the LORD is▪ Some take these words conjunctively, as proclaiming them happy, for whom the Lord 〈◊〉 their God and Father so prosperously provides, especially to whom I he gives himself, and enables them by these things to aspire to God himself the donour of them. But Augustine seems to understand them disjunctively, saying, O vainspeakers, strange children! They have called the people happy that are in such a case.—What sayest thou David? What sayest thou O Body of Christ? What say ye O Members of Christ? What say ye O children of God? Happy is that people whose God is the LORD. And elsewhere he gives an excellent reason to this effect, Wouldest thou be happy: that is, better then thyself? That cannot be by anything worse then thyself. Not by gold, silver, or anything on earth. Whatsoever thou seekest for in earth, is worse then thyself: a God that made thee; is better then thee. By him alone thou shalt be happy: by whom alone thou shalt be better. Blessed is the Nation whose God is the LORD.— These things he gives to the evil, as well as to thee: but he reserves something which he gives not but to thee; Himself.

(2) A new Spirit, God's own Spirit — And I will put a new Spirit within you,—and they shall be my people, and I will be their God. — A new heart also will I give you, and a new Spirit will I put within you,—And I will put my Spirit within you,—and ye shall be my people, and I will be your God. Where God gives himself, he gives his Spirit; which is the very Spring, fountain and root of all Grace and Comfort. And where God gives his Spirit, he gives a new heart, and puts a New Spirit within them. The old dark mind, the old corrupt judgment, the old rebellious will, the old hard heart and misguided affections, according to their carnalness and enmity against God, do pass away, and all become new, A new man, A new Creature, that is, new principled, new qualified, &c. by God's renewing Spirit.

(3) Inscription of his Law in their hearts and inwards. But this shall be the Covenant that I will make with the house of Israel, after those days, faith the LORD, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. When God's Law is written within the heart of his people, they have a double Law to rule and guide them: A Law without them, in the Scripture; A Law within them in their hearts. The Law within exactly answers to the Law without. The Law within is more vigorous, efficacious and sweetly compulsive then the Law without. The Law within makes a man a Law unto himself. This law within the Lord writes in his people's hearts as their God.

(4) An heart to know God, that he is the LORD. And I will give them an heart to know me, that I am the LORD; and they shall be my people, and I will be their God. He will be their God, therefore they shall have an heart to know him to be the Lord. That is their heart and soul shall be so sanctified, that they shall know him to be the only true God; not only the eternal Being of Beings: but also the Covenant-making, the Covenant-keeping, and Promise-performing. Jehovah with Abraham and his Seed: they shall know him truly, experimentally, affectively, penitentially, obedientially, savingly, they shall know him as theirs. Such knowledge none can have of God, that have not him for their God.

(5) An heart of flesh. I will take the st •… y heart out of their flesh, and I will give them an heart of flesh: that they may walk in my statutes, and keep my ordinances, and do them; and they shall be my people, and I will be their God. The stony heart is an hard, inflexible, intractable heart, that will not bow, bend, yield, take any impression or inscription upon it from God: and this is the natural temper of the heart; this God will take away: The heart of flesh is a soft, supple, tender, broken, contrite, flexible, obediential heart, that will be acted, moved, engraven, &c. by the Lord, as he shall please. Such an heart the Lord, as their God, will give. Such an heart is God's Sacrifices: and God will never despise it. Yea with such an heart God will dwell.

(6) Entire and sincere Conversion to God. I will give them an heart to know me, that I am the LORD, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. God becoming their God, will make them truly know him: they thus knowing God shall entirely return unto him. This the perfection of repentance, when we return from sin even unto God, with our whole heart; when we have not a distracted, divided or dissembling heart: an heart for sin, and an heart for God: but when our whole heart in the bent, frame and disposition of it is from sin to God, without haltings and reserves. When God hath ( totum cor, & totum cordis ) the whole heart, and the All of the heart.

(7) Free Pardon of their sins. — I will be their God, and they shall be my people.—For I will forgive their iniquity, and I will remember their sin no more. Or as the Apostle alledgeth it, I will be merciful to their unrighteousnesses, and their sins and transgressions will I remember no more. Mark, here are unrighteousnesses, sins and transgressions: that is, all sorts, degrees and aggravations of sinfulness, all shall be pardoned. Again, He will be merciful to them, he will forgive them, he will remember them no more: that is, he will most freely, fully and eternally pardon all their sins. He will forgive and forget. He will pass an Act of Oblivion upon them, and blot them quite out of mind and Memory, as if they had never been. This is true Happiness indeed. This is the rich fruit of Christ's satisfactory Death and perfect merit, That all their sins should be blotted out forever. Christ's blood is that clean water which shall be sprinkled upon them, whose God the Lord is, that they may be clean from all their filthiness. Oh this pardon is a sweet mercy, where the guilt of sin hath first been a bitter misery.

(8) Oneness of Heart and way to fear the Lord forever. And they shall be my people, and I will be their God. And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them. Here the Lord, as their God, promiseth divers blessings to his people, for excellent ends. 1. The blessings or Mercies promised are, ( ¹ ) Oneness of Heart. This may import, Partly, Their renewed and sanctified frame of heart and soul; which for substance is one and the same in all the people of God. They partaking the same Spirit of Christ, the same Divine Nature, the same image of God in knowledge, righteousness and true holiness. Partly, their Oneness and sameness of judgment touching the things of Christ, and Christianity. Partly, their Unity and sameness of heart and affection towards one another. In those Primitive believers, who were of one heart, and of one Soul, this Promise was performed. ( ² ) Oneness of way. First Oneness of heart, then Oneness of way. Where people's hearts are divided, their way will be divided: where their hearts are one, their way will be one. For, this is the fruit of that. The Actions without, will be conform to the Principles, and dispositions within. But what is this way? This Metaphor of Way, imports their habitual and usual course of Religion, whether in Doctrine, Worship, Discipline or Practice, according to God's Statutes and Ordinances respectively. They shall have one way in all these. This was notably performed in the purest Primitive times: but after ages have miserably degenerated from this Oneness both of heart and way. 2. The Ends why God promised these Mercies are two, viz. ( ¹ ) Immediate; That they, from this Oneness of Heart and way, might fear the Lord forever. Divisions are destructive impediments and discouragements to Religion. Union and sameness is a most conservative encouragement thereunto. ( ² ) Mediate; resulting from their constant fear of God also. viz. The Good of them and of their children. God minds much the welfare both of his people and their posterity: Unity of Pa •… ents in Piety is an excellent foundation of well-fare and felicity to posterity.

(9) God's Presence with, and habitation in his people, as his Temple: walking and conversing with them. And I will set my tabernacle amongst you: and my soul shall not abhor you: and I will walk among you, and I will be your God, and ye shall be my people. Yea his people themselves shall be his Temple, Sanctuary and Tabernacle, as the Apostle testifieth hereupon: Ye are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. And in reference to the New Jerusalem coming down from God out of Heaven, it is promised by voice from Heaven, Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. This gracious Presence of God among them, this his Spiritual habitation in them, this his walking and sweet Communion with them, (which are the borders of Paradise, the suburbs of glory, and a very heaven on earth) are all promised to his People, from the Lord as their God; God's Habitation with them (saith Rivet ) is the Communication of his Grace unto them.

(10) The Removal of all miseries from them, And the Conferring of all temporal blessings upon them, the Lord as their God frequently promiseth to his people. Consult the Promises themselves here alleged.

(11) The preparing for them a City Celestial and Eternal. But now they desire a better Country, that is, an heavenly: Wherefore God is not ashamed to be called their God; For he hath prepared for them a City. The Lord as their God hath prepared for his people a City that hath Foundations, far surpassing Jerusalem; An heavenly Country, incomparably excelling Canaan. This City, this Country God hath prepared for them, ^1. By his eternal decree, Ordaining it for them before the foundation of the world. ^2. By his Act of Creation in the beginning of time, framing and building this everlasting City of Heaven for them. ^3. By Christ's effectual and meritorious Mediation, purchasing heaven and all happiness for them by his Death, and taking actual possession thereof for them and their use by his glorious Ascension into heaven after his Death. ^4. By his Spirits actual and effectual preparation of his people, through effectual Calling, Sanctification and Purification of them, for Celestial glory.

(12) Life and Resurrection of his people from the dead. God's people could not come to enjoy God's heavenly City and Country, fully, unless their bodies should rise from the dead. The Lord, as their God, hath assured them of their Resurrection, as Christ himself argueth, saying; But as touching the resurrection from the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but the living. Hereupon saith Rivet. From this that God saith, I am the God of Abraham, Isaac and Jacob, Christ infers that they live and shall rise from the dead. Either the Lord's inference was not Good, which were blasphemous even to think; or life and immortality was contained in the Covenant wherein God said, he was the God of Abraham and his posterity. We may thus form our Savior's Argument; All those who have the Lord for their God, must needs live. But Abraham, Isaac, and Jacob have the Lord for their God. Therefore they must needs live; and consequently they must rise again, being corporally dead. The Minor Christ proves from Moses. The Major, and the consequence thereof, he confirms, Because God is not the God of the dead, but of the living. This Phrase of God's being the God of any, implies, ^1. God's accepting them as his with singular fatherly Favor forever, delivering and defending them from all evil, furnishing them with all good, and making them at last fully happy, as the Tenour of the Covenant intimates: ^2. And withal their complete sensibleness and apprehensiveness, in their whole man, soul and body, of this their felicity in God's peculiar favor forever; whereof they cannot have full sense till their bodies rise again from the dead.

(13) Finally, The Lord as their God, promiseth and performeth mutual Constancy in Covenant betwixt himself and his people. And they shall be my people, and I will be their God.—And I will make an everlasting Covenant with them, that I will not turn away from after them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. He will not, they shall not recede from their Covenant: God undertakes for both sides, for them as well as for himself. And he promiseth them inward ability, whereby they shall perform Covenant with him.

These things, the Lord, as their God, can do, hath promised and is wont to do, for his Covenant-people. Yea, what is it in this or the world to come that conduceth to his people's happiness, but the Lord both can and will do it for them, as their God in Covenant?

Thus, when the Lord Covenanted to be a God to Abraham and his Seed, even to all believers, heirs and followers of his faith, He promised ^1. Whatsoever he is, as God. ^2. Whatsoever he hath, as God. ^3. Whatsoever he can do, or is wont to do, as God, for his people. And what could God promise more? Had he said; Being, Well-being, Life, Health, Food, Raiment, Honors, Riches, Pleasures, Friends, all the good things of this world should be theirs: Ordinances, Promises, Scripture, Covenant, Grace, Peace, Comfort, Calling, Adoption, Sanctification, Justification and Glorification shall be theirs. Heaven, Glory, Immortality, Endless joys, ineffable ravishments, blissful Society of all Saints, Martyrs and Angels in fullness of perfection, and all Seraphical ecstasies to the utmost of Human Capacity, shall be theirs forever; Had the Lord thus said, and promised, he had promised great and glorious things. But this was infinitely more then all, that he promised himself to be their God. All the light of those small twinkling stars, and much more, is comprehended in this glorious Sun, this Promise of Promises. This Promise is as the Sea; and all other Promises, as Springs and Rivers that come from this Sea and return thither again. It was Luther's saying; All flows from that great Ocean of the first Commandment, and flows back again into it. So that there hath not been heard, nor ever is to be heard, A Speech more full and fruitful in Comfort, nor on the other hand more hard and sever •… , then that Speech of the first Praecept: I am the LORD thy God.

(III.) How the Lord will be such a GOD to Abraham and to his Seed. viz. By an Everlasting Covenant of God's own establishing with them. 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. Here then it is clear, That the Lord will be a God to Abraham and his Seed. 1. By Covenant. 2. By Covenant of his own establishing with them. 3. By an Everlasting Covenant. Thus and in this sort will the Lord be a GOD to Abraham and to his Seed.

1. He will be their God by Covenant.

The Lord is said in Scripture to be A God to Things or Persons, three ways. viz. 1. In regard of his absolute sovereignty and Dominion over them, as their Creator and Governor. And thus he is the God of all creatures Good or Bad, Rationall or Irrationall. Hence he is styled, The LORD God of heaven, The God of the Earth, The God of the whole Earth, and sometimes The Lord of Heaven and Earth, and the God of Heaven and Earth. Because he created, preserves and governs Heaven and Earth, and all things therein according to his pleasure. 2. In regard of his peculiar Covenant-Relation, and Fatherly affection to some select people, among all other people in the world. So he is styled The God of Abraham, Isaac, and Jacob, The God of David, The God of Daniel, The God of this people of Israel, &c. 3. In regard of his singular Ordination to, and acceptation in, the Eminent office of Mediatorship betwixt God and Sinners. Thus he is called, The God of our Lord Jesus Christ; And Christ after his Resurrection said, Go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God and your God. In the first sense he is the God of all Creatures generally: In the second sense he is the God of a select people, More specially. In the third sense he is the God of Christ Jesus singularly and only. Here we are to understand it in the second sense, That the Lord promiseth to be the God of Abraham and his Seed by Covenant, that is, not their God only by absolute Sovereignty and Dominion; nor at all their God by singular ordination to the Mediatory Office; But their God by a distinctive familiar Covenant-Obligation, and Relation.

He will then be the God of Abraham and his Seed by Covenant, This imports three things, viz. A Segregation of them from among all people. A familiar condescension to them. A foederall Relation and Obligation unto them in Christ. 1. A Segregation of Abraham and his Seed to himself from among all people. They should be brought into Covenant with God, He would be their God by Covenant: All other people in the world should be left out of Covenant▪ though he were their▪ God by absolute Sovereignty and Dominion, yet would he not be their God by Covenant, as to Abraham and his Seed. Herein Abraham and his Seed had the Privilege above all people on Earth, that the Lord would be a Covenant-God to them only. God's Covenant should be the discriminating and distinguishing Mark and Partition-wall betwixt them, and all other people in the world. Hereby they alone were peculiarly selected and separated to God from among all people, and God was peculiarly appropriated to them. All others remaining strangers from the Covenants of Promise, having no hope, and without God in the world: They have no Covenant-interest at all in God; nor can lay any Covenant-claim at all to God 2. A familiar Condescension to Abraham and his Seed. God might have dealt with them in a more resolute way; He might have commanded all duty from them as their Lord and Creator: and in such sense only have manifested himself to them; He being an infinite, Eternal and Omnipotent God: they finite, mortal and impotent Creatures. But he deals more familiarly with them; He as it were lays aside his Majesty, he condescends and stoops to their meanness. He Contracts and Covenants with them familiarly, as man with man, as man with his equal. He becomes their God in Covenant. O how familiarly doth God deal with the sons of men! who can sufficiently admire such condescension? 3. A foederall Relation and Obligation to Abraham and his Seed in Christ. This surpasseth both the former. It was much To select and distinguish Abraham and his Seed from all other people: It was more, To condescend and stoop to them in such a familiar way: But, It was most of all to fix a foederall Relation and Obligation betwixt God and them, and that in Christ. And yet this he did in establishing his Covenant with Abraham and his Seed, to be their God. For, ( ^• ) If he be their God by Covenant; They consequently must needs be his people by Covenant. This is here implied, and elsewhere oft expressed; I will be their God, and they shall be my people. Here's their foederal relation. God is wholly theirs, and they wholly his: God is wholly theirs by Covenant, viz. All he is, All he hath; all he can or is wont to do for his people, is wholly theirs. Consequently, they are wholly his, viz. All they are, Soul, Body, Faculties, Affections, Senses▪ Members; All they have, Honors, Riches, &c. All they can do in thought, word, or work for him; Yea, All they can suffer in Soul, Body, Name, State for his sake, All must be his by Covenant. But this is only here implied, and therefore I shall not here enlarge further about, till we come to some other Covenant-Dispensation wherein it is expressed. ( ² ) Again, If he be their Covenant-God, and they his people: then there is a mutual obligation betwixt God and them, as joint foederates in the same Covenant, together with a mutual stipulation of Mercies from God, and of duties from them. Relation carries always mutual obligation with it. (3) Yea, finally, This Foederall Relation and obligation is founded on Christ. He is their Covenant-God, and they his Covenant-people, only in Christ the Mediator. The Lord is a creating, governing, and preserving God, without Christ: but he is a Covenant-God to none, since the Fall, but only in Christ the Mediator. The Covenants and Promises in all ages since the Fall, are made, and made good only in Christ. They are first made to and with him, and then in him to and with all his Elect Seed and Spiritual Posterity, as hath formerly been at large evidenced. He is the only way for sinners unto God, disvesting them of their sins, and investing them with his own righteousness, that so they may be accepted. Jesus said to Thomas, I am the Way, the Truth, and the Life; No man cometh unto the Father, but by me. The Lord then Covenanting to be their God, promiseth Christ hereby unto them: For he never was, nor can be a Covenant-God to sinners, but only in and through the merit of Jesus Christ the Mediator. Thus he will be the God of Abraham and his Seed by Covenant.

2. He will be their God by Covenant of his own establishing with them I will establish my Covenant betwixt me and thee, &c. The Hebrew word signifies, To settle, to make stand, to establish, to confirm, &c. Paul expresseth it notably, calling God's Covenant with Abraham, 〈 in non-Latin alphabet 〉 A Covenant fore-confirmed, fore-authorized of God. For it is derived from 〈 in non-Latin alphabet 〉 , signifying, Authority, full authority. And it is there opposed to disannulling, and making of none effect: Or, to dis-authorizing, and destroying. O what care hath God taken to assure Abraham and his Seed of this blessing of blessings, that he will be for a God to them! He assures it by Covenant, by a Confirmed and established Covenant, by God's own Covenant, by a Covenant of God's establishment with them. A Covenant unestablished, unconfirmed, is weak: A covenant stablished by man, is mutable and variable: but a Covenant, stablished by God is sure and inviolable. By such a sure inviolable Covenant, God would have Abraham and his Seed know, That he was their God. How God established this his Covenant with Abraham, shall hereafter in a distinct Aphorism be evidenced.

3. Finally, He will be the God of Abraham and of his Seed by an everlasting Covenant, Hebr. by a Covenant of Eternity. His Covenant was everlasting: and consequently his Covenant-Relation to them should be everlasting. This heightens the mercy exceedingly, that God would be theirs, and they should be his forever. The greater the Mercies, whilst enjoyed: the deeper the miseries, when they are lost. The seven years famine in Egypt and Canaan, were so much the more terrible and intolerable, because after the seven years plenty. As it is the greatest Heaven, to gain the Lord to be our God: so it would be the greatest Hell, to lose this God. Therefore the Lord will be a God to Abraham and his Seed, not in one or a few generations, but indefinitely in their Generations, viz. in all their generations; not for a year, or a few years, or a few ages, or for term of this present world only, but beyond all this, even forever. What ever they lose, yet they should not lose their God. He would be their Portion in wants. Their Honor in disgraces, Their Liberty in bondage, Their Strength in weakness, Their Health in sickness, Their Life in Death: He would be their God, their All, still. How eminent this F •… derall enjoyment! God is the Supreme Mercy to be enjoyed: And Perpetuity is the best term for enjoying.

Object. But how can we conceive the Lord to be the God of Abraham and his Seed forever by an Everlasting Covenant, seeing Abraham's Jewish Seed are and have been long cast off by God: and many Gentilish Churches of his Christian Seed are utterly fallen away?

Answ. 1. We must distinguish of Abraham's Seed, whether Jewish or Christian. And it is ( ¹ ) His Faithful and True believing Seed, viz. All true Believers, the true heirs of Abraham's Faith indeed. ( ² ) His mere professed Seed. viz. All those that (wanting true Faith, yet) visibly profess before men to be of the Faith of Abraham. 2. We must distinguish of Everlasting. It denotes; ( ¹ ) Properly, that which shall still continue without determination; ( ² ) Improperly, that which shall continue for a long time, shall be long-lasting, but shall at last expire and determine: As was formerly cleared by the Scripture-use of this word. 3. We must also distinguish of the Lord's being A God in Covenant to Abraham's Seed. Now he is their God in Covenant, ( ¹ ) According to the mere visible Relation, and Outward Privileges of the Covenant only. So he is the God of all Abraham's mere visible Seed, that profess the Faith of Abraham, though they have not the Faith they do profess. Their visible profession enstates them in the Covenants visible Privileges, and in visible foederall Relation to God. Thus the Lord is called, The God of Israel, even of the whole body of the people of Israel brought out of Egypt: though great multitudes among them were not true Believers, not true heirs of Abraham's Faith, but perished in the wilderness, yea, died probably forever. ( ² ) According to the invisible effectual and saving Grace, Relations and Privileges, as well as the outward Relation and advantages of the Covenant. And thus he is the God of Abraham's true sincere and real Seed, the true heirs of his Faith: and of them only. He is only their God savingly, so as to call them effectually, Adopt and justify them freely, sanctify them thoroughly, and glorify them with himself eternally. 4. These things distinguished and premised, we may thus Resolve. ( ¹ ) God is the Covenant-God of Abraham's true believing Seed, savingly and everlastingly. And of such Seed no one individual Person ever was, is, or ever shall be rejected or cast off by God. He will be their Covenant-God forever, in a most proper sense: And though the visible body of the Jewish people be for a time rejected, till the fullness of the Gentiles be come in; and though sundry Churches of the Gentiles have failed: yet not one of Jews or Gentiles, pertaining to God's Election, hath thereby failed or been rejected. ( ² ) God is the Covenant-God of Abraham's mere professed Seed, in vouchsafing them a visible Relation to himself, and outward foederall privileges from himself, forever, in an improper sense: that is, For a long time. viz. Till their Death, or, till the Determination of the Old Testament-Dispensation, when the Jewish Church was dissolved; or, till they break themselves off from God and his Covenant by Apostasy and unbelief.

Thus we see what the Lord intended, in establishing his Covenant with Abraham and his Seed, for an everlasting Covenant? to be for a God to him, and to his Seed after him. In the last place consider,

3. What Inferences may hence result. Did the Lord establish an everlasting Covenant with Abraham and his Seed, to be a God unto them in their generations? Then,

1. God's Covenant Bounty to Abraham and to his Seed was most admirable. For, as if it had been a small Matter to Promise Divine Benediction, A numerous and victorious Seed, A renowned Name, The Inheritance of Canaan. The closing up of Abraham's days in a good old age in peace, and that God himself would be his shield, and exceeding great Reward: Over and beyond all these the Lord assures them, That he will be their GOD. The bounteous Lord went on in increasing and hightening his Promises, till he came to the very height of all Promisable Mercies, That himself should be A God forever to Abraham, and to his Seed: And beyond himself what could God Covenant or Promise more? Consider well, What is Covenanted; To whom; And how it is Covenanted: And then admire the Covenant-bounty of the Lord. 1. What is Covenanted? That the Lord will be their God. If Heaven and Earth and all the created treasures and fullness of the world had been promised: All this had been as nothing to this that is promised. For what are the creatures to the Creator; the finite world, to the infinite God? Here's his Covenant-bounty to Abraham and his Seed: God gives himself to them, beyond whom nothing can be given. He thinks not his Creatures enough for his Covenant-people; beyond them there is some further happiness to be desired: therefore he bestows himself upon them, that they may have enough; for beyond him nothing can be desired. He will be theirs. What? Their Protection, Their Portion, Their Honor, Their Delight, Their Liberty, Their Life, Their Friend, Their King, Their Father, Their Husband? &c. Yes, God will be all these to them: and far more then all these, He will be their God. What is this, He will be their God? It cannot be expressed, It cannot be conceived: Oh, let it be be admired. 2. To whom is this Promised and Covenanted? To Abraham and his Seed after him in their generations. What, to Abraham and his heirs? Then, God himself will be their Inheritance. Then, The Lord provides well, not only for Abraham himself, but for his children: yea, as well for his Seed as for himself; The Lord will be a Covenant-God to his Seed, as well as to him. Abraham should die, and leave his Seed to the wide world: but the Lord, who cannot die, or change, will be better to his Seed then an Abraham could be. He will be their God. Who are these Seed? In Isaac shall thy Seed be called; that is, the children of the flesh, these are not the children of God: but the children of Promise are counted for the Seed. Who are these children of Promise? All the Faithful, both of Jews and Gentiles. Now we (Gentiles) brethren, as Isaac was, are the children of Promise. For, they that are of Faith, they that are Christ's, are Abraham's children, and heirs according to the promise. All the believing Jews, all the believing Gentiles, a •… l the believing English men and women, &c are the parties to whom the Lord promiseth to be their God, & the God of their seed. How extensive and diffusive is this Covenant-mercy! It spreads over the whole world. 3. How is this Covenanted? By an Established Covenant, by an everlasting Covenant; yea, by God's own established and everlasting Covenant: A most firm, durable, and Divine Covenant. Who can duly ponder upon these things, without admiration and astonishment at God's Covenant Bounty? Was ever bounty like this bounty: or Mercy like this Mercy? O every faithful Soul! Will the Lord thus be thy God by his own established and everlasting Covenant? Hide this Promise of Promises in thine heart; Bind it as a Crown and Diadem upon thine Head; Let it be ever with thee. This Royal Promise, This Promise paramount, (I will be to thee a God) is in my Heart to live and die with. I had rather lose the Sun out of the sky, then this Promise out of my Soul.

2. Abraham and his Seed are by God's Covenant privileged above all people in the world. Why? Because the Lord is their God by Covenant, and theirs only. None in all the world, besides Abraham and his Seed, can truly say, The Lord is our Covenant-God. What ever Blessings, Mercies, Benefits, Privileges, Enjoyments they have; yet they want this Mercy of Mercies, without which all other are as no Mercies at all. Give me this one: Let the world take all the rest. What can they say of their enjoyments, but Abraham and everyone of his Seed can say much more of theirs? Can they boast, We have Princely dignities; we have daily delights; we have sumptuous Palaces; we have Thrones, Crowns, and Scepters; we have Kingdoms, Empires, and no end of our wealth? Abraham and his Seed can say incomparably more; WE HAVE THE LORD TO BE OUR COVENANT-GOD FOR EVER. viz. All that he is; All that he hath; All that he can do, or is wont to do for his people, As God; All this is ours. God the Father is our Father of mercies, and our God of all Consolation, &c. God the Son is Our Redeemer, Out Mediator, Priest, Prophet, and King; Our Savior, Our Elder brother, Our Husband, Our Head. He is our Propitiatory or Mercy-seat, our Peace, our Prince of peace, our wisdom, righteousness, redemption and Sanctification, Our life and Resurrection; yea, our All in All. His righteousness, obedience, Graces, Spirit, Merit, purchases, privileges, victories, unsearchable riches; yea, and all his mediatory fullness, &c. are all ours. God the Holy-Ghost is our Guide into all truth, our Sanctifier, our Comforter abiding in us, our Spirit of Adoption and Supplication, our witness that we are the Sons of God, Our Seal and earnest of our everlasting inheritance; yea, our Helper and relief against all our infirmities. All this is ours; yea, and whatsoever can be conducible to our Good, is ours also: because the Lord is our Covenant-God. When the Emperor, Charles V. in his challenge to Francis the first, King of France, commanded his Herald to proclaim him with all his Titles of Honor, viz. Emperor of Germany, King of Castile, Aragon, Naples, Sicily, &c. Francis appointed his Herald to style him as often King of France, as Charles had Titles by all his Countries and Dominions; Intimating, that one France was better then all the others Territories. In like sort, against all the brags of the men of this world, who have their portion in this present life, who boast of their Honors, Riches, Pleasures, Houses, Manors, Lordships, Kingdoms, Empires, Friends, Children, and of all their other Sublunary Glory; Abraham and his true Seed, all believers, may triumph and glory in this one matchless felicity, That THE LORD IS THEIR GOD BY AN EVERLASTING COVENANT. This one is the only supreme happiness of a People or Nation, incomparably surpassing all the worth of the whole world; yea, of ten thousand worlds, if there were so many.

Therefore, O ye Seed of Abraham! Mark well what the Lord hath done for you, in becoming your Covenant-God. He hath exalted your Head on high, and hath raised up your Mountain far above the top of all the Mountains of the men of this world. Over-value not their imaginary glory; neither under-value your own real felicity. Envy not at their condition, nor murmur at your own: yours is far above their reach, theirs is far below your envy. Disdain the Husks of the world: Abhor the filthy sink and puddle of all sin: For the Lord is your Covenant-God.

3. Abraham and his true Seed are God's Covenant-people. God hath as true an interest in them, as they in him. As he is their God, so they are his people. This the Scripture frequently testifies. This, the Nature of the Covenant requires, which hath in it a mutual obligation of the Covenanters one to another. A Promise may be so propounded, as to oblige only the Promiser: but a Covenant being a mutual agreement betwixt divers parties, binds all those parties mutually one to another. As therefore in this Covenant God promiseth▪ expressly to be A God to Abraham and his Seed: So Abraham and his Seed restipulate implicitly to be the people of this God. This the Rule of Relation requires. Relatives Come, and go together; Rise, and fall together. A man begins to be a Father, as soon as he hath a child: He ceaseth to be a Father when he hath no child left him. A Covenant-God, and a Covenant-people are Relatives. As soon as the Lord becomes a Covenant-God to Abraham and his seed, so soon they become his Covenant-people. Yea, and so long as He continnes theirs, they also shall continue his. Behold here, ^1. What a Dignity▪ ^2. what an Advantage; ^3. what a Duty, is hereby devolved upon Abraham and his Seed.

(1) What a Dignity, that they should be called the people of God, God's peculiar Covenant-people above all other people in the earth! By nature they were dead in sins and trespasses, and children of wrath even as others; had not obtained mercy, were not a people. But God hath taken them into Covenant with himself, whilst others remain strangers to the Covenant; hath distinguished them from all others, As sheep from goats; As the people of God, from those that are not a people; As those that have obtained mercy, from those that have not obtained mercy. Herein he hath highly honored and exalted them, hath crowned them with glory and dignity, hath dignified them above carnal Princes and Potentates; hath set them on his right-hand of grace, and will set them on his right-hand of glory. Thus shall it be done to Abraham and his Seed, whom the King of Heaven delighteth to Honor. O debase not yourselves by any course or carriage unworthy of God, or of his Covenant, seeing God hath honored you with himself, and with his Covenant.

(2) What an Advantage, that they should be God's Covenant-people! Their benefit in this regard is much every way. ^1. Hereby the reproach and misery of their natural Covenantless, Christless, Hopeless and Godless state is rolled away from them. ^2. Hereby they are brought nigh unto God, into a Covenant-Relation, Union, and Communion with God: which is no less then a sweet Heaven on Earth. ^3. Hereby Their Temporal, Spiritual, and Eternal welfare is richly provided for. God is theirs; therefore much more Temporals, Spirituals, and Eternals are theirs. ^4. Hereby they are impregnably secured against Apostasy and backsliding, either through outward temptations or inward infirmities. They are now not so much under their own, as under God's peculiar care & custody: and are kept-as in-garrison by the power of God through faith unto Salvation. As God is their Covenant-God forever, so they are his Covenant-people forever, therefore they can never fall away. ^5. Hereby God is theirs, with All that is, with All that he hath, and with all that he is wont to do as God for his people; All this is theirs: and then what is not theirs? ^6. Hereby, the Covenant is their Grand Charter, and Fundamental Evidence, for all this Happy inheritance: and so long as God's everlasting Covenant stands good, their Covenant-enjoyments shall stand good also.

(3) What a Duty is hence incumbent upon God's Covenant-people, to demean themselves towards God as his Covenant-people! No wonder that strangers to God's Covenant walk as Covenantless: but they that are God's people by Covenant, should walk as Covenanters with God. Yea their Dignity and Advantage by being God's people, obligeth them to the respective duty of God's people. Every Benefit from God, imposeth on us an Office to God: Every Dignity, a Duty. Greatest Remunerations, bind in greatest obligations.

What is the Duty of God's people, as his people? ^1. To disclaim and deny Sin, The world, and Satan. They are not now Satan's, the World's, or Sin's, as once they were; but God's people. They have accepted God as theirs: and given up themselves to God, as his; therefore they must now no longer be for Sin; the World or Satan: but for God. I will be their God, and they shall be my people: wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, &c.— Come out of her my people, and partake not of her sins.— ^2. To know God more clearly and experimentally, then they can that are not his people. God hath promised, that his own Covenant-people shall have an eminent knowledge of himself, from the greatest to the least of them. They should accordingly strive to know him, whom to know is life eternal. ^3. To endear their hearts and affections to their God, as his people most sincerely, intensively, and fervently. Hear O Israel, The LORD our God is one LORD. And thou shalt love the LORD thy God with all thine heart, and with all thy Soul, and with all thy might. Thou art his, and he is thine: therefore love him with all that is within thee. ^4. To fear him, serve him, cleave to him, walk after him, yea to observe and do all his Commandments uprightly and Evangelically. Thou shalt fear the LORD thy God and serve him, and shalt swear by his name. To him shalt thou cleave. Ye shall walk after the LORD your God, and fear him, and keep his Commandments, and obey his voice.— And this is the Preface to the X. Commandments, I am the LORD thy God, which brought thee out of the Land of Egypt, out of the House of bondage: this Preface the Lord purposely prefixed, as a bundle of strong Motives, to the observing of all his Commands. ^5. To walk with God in holy Communion. They have federal union to God, and should walk in federal Communion with God. Can two walk together unless they be agreed? But God and they are agreed in Covenant, therefore they may walk together. ^6. To take God's part against all opposers. The League and Covenant betwixt God and them is both Defensive and Offensive on both sides. God takes his people's part, suffers none to do them wrong. His people should take God's part, and suffer none to do him wrong, by blaspheming his Name, reproaching his Truth, ways and Ordinances, &c. ^7. Finally, To advance and exalt his glory to the uttermost they can possible. They are a chosen generation, a royal priesthood, an holy Nation, a peculiar people; To what end? that they should show forth the virtues of him who hath called them out of darkness into his marvelous light: which in time past were not a people, but are now the people of God. Therefore seeing they are become God's people, they should show forth the virtues of him that hath called them, ( viz. ) His wisdom, goodness, Freegrace, Mercy, Loving-kindness, Power, &c. in making them his people. — Ye are not your own: For ye are bought with a Price. Therefore glorify God, in your body, and in your spirit, which are God's.

4. Abraham and his Seed can want neither Promises nor Mercies: seeing the LORD promiseth to be their God by an Everlasting Covenant. For, 1. This Promise and Mercy are the Greatest of all Promises and Mercies. God himself is the Sole supreme Good, the chief happiness, The Mercy of Mercies, The blessing of blessings, The only infinite, eternal and incomparable Excellency, utterly surpassing all other enjoyments in the world; which are in comparison of him, not so much as the least spark to the Sun, or the least drop to the Ocean, or as the small dust of the balance to the whole globe of the Earth. Proportionably, God being the greatest Object and blessing promiseable, The Promise of God himself must needs be the Greatest Promise, the Paramount Promise, The Promise of Promises. And therefore if God withhold not his own blessed self from Abraham and his Seed, but promise to be their God by an Everlasting Covenant: How shall he not also with himself, the greatest Mercy, freely give all lesser Mercies, temporal, spiritual and Eternal; and with the Promise of himself, give freely all lesser promises? Will he do the greatest, and will he not do the less? 2. This Promise is a radical Promise, and this Mercy a fundamental Mercy. God is the Father of Mercies, the Author of every good and perfect gift. From him we have life, breath, being, well-being, Grace, Glory, and all things. Of him, and through him, and to him, are all things: to whom be glory forever, Amen. Therefore if God, the Spring-head of all Mercies, become theirs: shall not all inferior streams of mercies, thence flowing, be theirs also? The Promise of God is a radical promise. All other Promises are but as stems and buds out of this Root, are but as so many branches out of this stock. Hence they all originally rise and spring. Therefore they that have this Promise, have all other Promises with it. 3. This Mercy is a most Comprehensive Mercy, this Promise A complexive promise. In God all virtues, all perfections, all good, all desirables, &c. do eminently meet, and are con-centered. He is Simpleness, All-sufficiency, Immutability, Infiniteness; He is Life, Light, Truth, Goodness, Graciousness, Love, Mercy, Long-suffering, Justice, Holiness, Omnipotency, Perfection, Excellency, Blessedness, Gloriousness. He is Riches, Honor, Delight, Peace, Health, Salvation, All. In the Promise of God, the Promise of all good is virtually comprised. Therefore, what mercies can they want, that want not God? They have all things that have him that hath all things. And what Promises can they want, that want not this grand Promise of God himself? Oh how rich and happy herein are all God's Covenant-people?

5. They that neglect or despise God's Covenant with Abraham and his Seed, therein they neglect and despise both God, and Jesus Christ, and all Happiness. They neglect & despise God; for he is the chief Covenant-blessing promised. ^2. They neglect and despise Jesus Christ; for he is the foundation on whom the Covenant is established, and the Mediatory-Mean in whom the Lord becomes our Covenant-God. 3. They neglect and despise all happiness; For God is the Author, Jesus Christ the Purchaser and Conveyer of all Happiness to Sinners; and the Covenant is the Grand Charter or Deed of Conveyance, whereby all happiness and Salvation is tendered and secured to them.

Now these and such like neglect or despise God's Covenant with Abraham and with his Seed, viz.

(1) Those who content themselves with their Carnal Condition, which is a Covenantless, Christless, and Godless state. Who think themselves naturally happy enough, in state good enough, &c. not seeking after any true supernatural happiness, by effectual calling, conversion, regeneration, &c. These are not as yet sensible of their natural misery: therefore they must needs neglect their supernatural remedy. They see not themselves lost and undone in the first Adam, by breach of the Covenant of Works: and how should they seek for relief in the last Adam, by believing the Covenant of Faith? These neglect and despise the Covenant with Abraham and his Seed, as needless, useless, no way concerning them, no way advantaging them.

(2) Those who neglect and despise a true inward saving Covenant-state oft tendered to them. They have an outward and in-effectual Covenant-state, by their own visible profession, or by descending of visible Professors of Faith in Christ, and herein they rest: but they labor not after an inward effectual Covenant-state by true Faith in Christ indeed. They endeavor not to become the faithful Seed of Abraham indeed. And therefore they neglect and despise the very marrow of the Covenant.

(3) Those who neglect and despise actual part and interest in Jesus Christ, the foundation and Mediator of the Covenant. They receive him not; they will not come unto him, or believe in him; they are well enough without him; they have other ways to heaven besides him. God is merciful, they have loved and served him ever since they were born, they have as good hearts to God, and hope to come as soon to heaven as the best, &c. These despise Christ, and the mystery of salvation by him.

(4) Those who despise the preaching of the Gospel, and dispensation of the Sacraments. Some in a spiritual frenzy think themselves elevated to such an high pinnacle of perfection, that they are above Preaching, Sacraments, and all Ordinances; and therefore despise them as things too low and contemptible for them to stoop unto. Others from principles of profaneness, Security and ignorance, look upon Word and Sacraments as slight and trivial things, of no great consequence, &c. and therefore are not diligent to attend upon them, but can dispense with them upon every vain and trifling occasion. Such, despising the Word and Sacraments, whereby God's Covenant is published, applied, and confirmed, despise the Covenant itself.

(5) Finally, Those that despise, hate, oppose or persecute such as are Christ's, and in true Covenant-state in him indeed. As Ishmael dealt with Isaac, Cain with Abel, &c. Such not only despise God's Covenant, but are enemies against his Covenant in an high degree.

6. They that are Abraham' s true Covenant-Seed, have the Lord to be their Covenant-God: And on the other hand, they that have the Lord to be their Covenant-God, are Abraham' s true Covenant-Seed. It will notably serve for our Examination and Trial both ways. And these are two privileges well worth our knowing, and most diligent search into. They will mutually and convertibly clear one another.

First, Are we Abraham 's true Covenant-Seed? Then the Lord is our Covenant-God. For, he hath stablished his Covenant with Abraham and his Seed for an Everlasting Covenant, to be a God to them in their Generations. But, How may we know that we are Abraham 's true Covenant-Seed. By these characters, viz.

(1) By our being Christ's. And if ye be Christ's, then are ye Abraham's Seed.

(2) By our walking in the steps of Abraham's faith.

(3) By our doing the works of Abraham. If ye were Abraham's children, ye would do the works of Abraham. These 3 Characters I have formerly opened at large, with many subordinate notes and discoveries. There See. Thus we may discover whether we be Abraham 's Covenant-Seed. And if we can find ourselves such indeed, then the Lord is our Covenant-God, as he was Abraham 's God.

Secondly, Is the Lord our Covenant-God? Then we are Abraham 's Seed, and instated in all Covenant-privileges as well as Abraham. But, How may we know, that the Lord is our God in Covenant? This may be discovered many ways, but especially these three ways. ^1. By his federal Impressions and operations upon us. ^2. By our Covenant-Relation unto him. 3. By our suitable deportment and carriage towards him as our God in Covenant. But these shall be more fully opened in the IV. Book.

7. Who would not strive to be Abraham' s true Covenant-Seed, that they may enjoy the Lord as their Covenant-God?

To have the Lord as our God in Covenant, and that an Established and Everlasting Covenant, is the Crown of all enjoyments, the Sum and Compendium of all Happiness. To have all in Earth, All in heaven, All in the whole world (if it were possible) without God, is in effect to have nothing at all. Without God, as ours in Covenant; What is the world, but a deformed Chaos? What the Earth, but a woeful wilderness? Yea what would Heaven itself be, but a very Hell? I would refuse Heaven, if God were not there, if Christ were not there. Contrariwise, were it possible for Abraham 's true faithful Seed to enjoy the Lord as their God face to face in Hell itself, the place of the Damned, this enjoyment would transform Torments into Triumphs, Sorrows into joys, Darkness into light, and Hell into Heaven. Thus to have the Lord as our God, is to have all that is to be had and enjoyed. This is Riches; This is Honor; This is Pleasure; This is Grace; This is Glory; This is Life; This is Eternity; This is Paradise; This is Heaven; This is a whole world of Happiness; This is All!

Now, who shall have the Lord as their Covenant-God? Only Abraham and his true Covenant-Seed of believing Jews and Gentiles. All these, and these alone, are admitted to enjoy the Lord as their God in Covenant: To have a Covenant-claim to him, to have a Covenant-interest and happiness in him. Ever since God established his Covenant with Abraham and his Seed, All others in the world are utterly excluded as forainers and strangers, both from the Covenant, and from God himself, and from all true Happiness consequently. They have no happiness theirs, that have not God theirs in Covenant: Since Abraham, None can have God thus theirs, but Abraham 's true Covenant-Seed. Oh then, who would not strive to be Abraham 's true Covenant-Seed, that Abraham 's God may be their Covenant-God?

But how shall we strive to become Abraham' s true Covenant-Seed indeed: and thereby to enjoy Abraham' s God to be our God in Covenant? Answ. Strive and endeavor to the uttermost; 1. To become Christ's. 2. To believe with Abraham. 3. To do the works of Abraham. This is the only sure and Compendious way to become Abraham 's Seed indeed; and to approve ourselves to be such.

First, Strive and endeavor to the uttermost of all possibility to become Christ's. Christ is Abraham 's primary and most eminent Seed: All they, and they only, that are united and implanted into Christ, become Abraham 's Secondary and subordinate Seed. Christ is the Receptacle, the Seed-Recipient or Receiving, that takes in all that come to him to be Abraham 's Seed: All that come to Christ are the Seed-Received. And if ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise. Incitements or Motives unto this Striving to be Christ's: As also what Progress a Carnal man may make towards Christ, but ordinarily neglecteth: Together with Signs of being Christ's; shall hereafter be more particularly explained in the IV. Book. There see.

Secondly, Strive and endeavor to the uttermost to believe with Abraham. For▪ they that walk in the steps of his faith, are his true Seed. They which are of Faith, the same are the children of Abraham. Imitate his Faith: tread in his believing steps, viz.

(1) Believe on him that raised up Jesus from the dead: As Abraham believed that God would raise him up Seed (which Seed was principally Christ ) from his dead body, and Sarah 's dead womb.

(2) Bottom thy Faith upon God's word of Promise, as Abraham did: not upon any false or unsound foundations.

(3) Believe God's Promises even against hope in hope.

(4) In believing God's Promises neglect and overlook all impediments and obstructions to the performance of the Promises.

(5) Doubt not, stagger not at God's Promise through unbelief. Call not in question the Truth, Faithfulness and sureness thereof.

(6) Be strengthened in Faith, and give glory to God by believing. Give him the glory of his free grace, Truth and Power, both in making, and making good all his promises.

(7) Finally, Be fully persuaded, that whatsoever God hath promised, he is fully able and all-sufficient to perform to the uttermost, against all seeming improbabilities, and impossibilities.

These were the chief steps of Abraham s Faith, as hath formerly been more fully evidenced. In these steps of his Faith sincerely follow him, as spiritual children their spiritual father. You have all the Causes, Motives, and Encouragements to believing that Abraham himself had, viz. ^1. The same Author of faith, God's Spirit; ^2. The same object of faith, the most faithful and alpowerful God, and his infallible Word; 3. The same subject matter of faith, Jesus Christ, the kernel of the Promises, and life by him; 4. The same Nature of Faith in Christ Jesus; 5. The same fruit of faith, Justification in the sight of God: Why therefore should you not believe, as Abraham believed? Yea, in some sort you have greater encouragements to believe, then Abraham himself had. For, ^1. The Spirit, the Author of faith, is now under the New Testament, more plentifully poured forth upon the Saints, then heretofore upon the faithful under the Old Testament. ^2. The Object of Faith, God, is now more fully made known in all his properties and perfections; and his Word and Promises, then only in part revealed and written, are now completely revealed, and for their more unquestionable certainty, fully committed to writing. 3. The Subject-matter of faith then was Jesus Christ, that was to come afterwards in fullness of time: now, is Jesus Christ that is come already, &c. Therefore if we believe not with Abraham, who have more encouragements of believing then Abraham himself, how intolerable and inexcusable will our unbelief appear?

Thirdly, Strive and endeavor to the uttermost, To do Abraham' s works fully and sincerely. Then ye shall evidence yourselves indeed to be Abraham 's true children. If ye were Abraham' s children, (said Christ to the Jews ) ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Good children tread in the good steps of their Fathers. Abraham hath broke the Ice, hath led the way, hath shown himself an excellent pattern, not only of Faith, but also of Good-works. Follow this pattern of well-doing. It's far easier to follow a Pattern set; then to set a pattern to be followed. Herein especially imitate his works, which have heretofore been more fully described. viz.

(1) Yield ready obedience to God's call, notwithstanding all impediments or objections to the contrary. Thus did Abraham. God calls thee, To repentance from dead works, To Self-Denial in all things inconsistent with Christ, To Faith in Jesus Christ for salvation, To Newness of Heart and life, &c. Thou stoppest thine ear against God's call, as the deaf Adder; Thou contentest thyself in thy carnal unregenerate state; Thou hardnest thine heart in impenitency and unbelief; thou wilt not come unto Christ that thou mayst have life; Thou wilt do whatsoever is right in thine own eyes, and run on still to all excess of riot, &c. This did not Abraham.

(2) Submit to all the Ordinances of God, and comply with them, against all exceptions and carnal reasonings that may be raised against them. As, to his Word preached, Sacraments, Prayer, Praises, Sabbaths, &c. If God ordain: do thou observe. Whatsoever he institutes and appoints, (which is still in infinite wisdom, and faithfulness): do thou acknowledge, and obey; that will be thy wisdom. Thus did Abraham. If thou despisest, neglectest, disgracest, opposest, disputest against God's Ordinances; Thou art above them, they are matters too low and mean for thee▪ thou castest them, or any of them behind thy back, &c. How art thou a child of Abraham? This did not Abraham.

(3) Rejoice to see Christ's day. Let thine heart be gladsomly affected with these Gospel-times under the New Testament. Triumph spiritually, That Jesus Christ is come already, and hath finished the work of our Redemption; and is now sat down on the right hand of God, expecting till his foes become his footstool. That his Scriptures are completed, That his Spirit is in ordinary more fully poured forth; That his face is more clearly and gloriously manifested, without obscure Mosaical veils and types; That the abundance of the Gentiles have come in unto him; That in every place, without distinction, he is now to be worshipped in Spirit and Truth; That Jesus Christ reigns in his Church; and over all things for his Church; and That he is hastening and preparing all things for his second coming. Thus Abraham rejoiced to see Christ's day; though afar off, and at a great distance; yea, though it was but as it were the break or crack of day, the first peering of the morning of Christ's day: shouldst not thou much more rejoice now at the bright Noontide of Christ's perfect day? And dost thou murmur and repine at Christ's day? Dost thou profess Judaism, Turcism, Papism, or Paganism, before Christianism? Dost thou rage, meditate and machinate vain things against the Lord, and against his Christ? Dost thou oppose and undermine his Kingdom, Gospel, and Church? &c. And art thou a child of Abraham? This did not Abraham.

(4) Love the brethren (the true children of God) really and fervently. Love them for their brotherhood, for the Grace and image of God in them, for God and Jesus Christ shining in them; Love All the Brethren, all the Saints, all the children of God, one as well as another: poor as well as rich, ignoble as well as noble, &c. True love to grace, as it is Grace, will be to all Grace where-ever it is. Love them most wherein most grace and godliness appears. And as Grace abounds in anymore and more, so let love abound and increase towards them proportionably. Love not in word and tongue, but in deed and truth. Love purely and fervently. So love the brethren, as to do much for them; yea, (if need require) to hazard and endure much for them. Thus did Abraham for Lot his righteous brother. But if thou lovest the brethren, God's children, ^1. Hypocritically, only in word and tongue; or, ^2. Carnally, not for Grace and piety, but for other carnal respects, as sweetness of Nature, pleasantness of Society, &c. or, 3. Partially, thou lovest the rich, great, and honorable Saints, not the poor, low and despised; or 4. Self-seekingly, Only for thine own sordid ends and advantages, to make a gain of them. Or ^5. If instead of loving them, thou hatest them, revilest them, and otherwise persecutest them for their piety and righteousness sake; thou art a scoffing Ishmaelite, and a cruel Cainite, not a true child of Abraham. This did not Abraham.

(5) Train up and govern thy family religiously in the way of the Lord. Walk with thy yoke-fellow as joint-heirs▪ of the Grace of life; bring up thy children in the Nurture and admonition of the Lord, having them in subjection with all gravity; Teach thy servants to serve the Lord Christ, and give unto them what is just; Let thy family be a little Church, and let Family-worship in all the parts and acts of it be conscientiously maintained. This was Abraham 's practice and Praise. But if thou hast no due Care of the Souls committed to thy charge; Thou hast no familyworship among thy Household, No reading of Scriptures, no Catechizing, no Praying, no religious Conference; No visible memorials of God, Jesus Christ, or Christianity, More then in the families of mere Pagans and Infidels; thou art quite degenerate from Abraham. What dost thou more for thine Household, then the very brute beasts for their young, providing only for back, and belly, and this present life? This did not Abraham.

(6) Finally, Be obedient to God even in hardest tasks and duties imposed. Herein follow the Lord fully, and cheerfully. Besides many acts of Abraham 's obedience to God, that touching his offering up of Isaac is most singularly renowned. Herein his exemplary Self-Denial, his Faith in God, his fear of him, and his love to him, did shine forth even to admiration. But alas, how many even in the visible Church walk contrary to God as children of disobedience, resolved in wickedness? And others how hypocritically, negligently, grudgingly do they obey? As if any careless, sleepy, sluggish performances would serve God. Malachi thus taxeth Israel in his days; Ye said also, Behold, what aweariness it is, and ye have snuffed at it, saith the LORD of hosts, and ye brought that which was torn, and the lame, and the sick: thus ye brought an offering: should I accept this of your hands, saith the LORD? But cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing. — Ye have said, It is vain to serve God: and what profit is it, that we have kept his Ordinances, and that we have walked mournfully before the LORD of hosts? They thought all their obedience too much, everything too good for God. This did not Abraham.

8. How Comfortable this Covenant to all Abraham' s true Seed against all possible disconsolations! Evidence it once solidly and clearly by former discoveries, or otherwise, That thou art Abraham' s true Covenant-Seed: And then, this grand Covenant-Mercy is thine also. Then, The Lord is thy God; The Lord is thy God in Covenant; The Lord is thy God by a Covenant of his own establishment; The Lord is thy God by an everlasting Covenant. All the former Mercies and Covenant-blessings which the Lord promised to Abraham and his Seed, were comfortable: but this is transcendently comfortable above them all. This is the Mercy of Mercies: and consequently, this is the Comfort of Comforts, to have the Lord to be our God in Covenant forever. This is the Glory of all Honor. This is the Magazeen of all riches, This is the Quintessence of all sweetness, This is the Jubilee of all joy, This is the Life of all Cordials, This is the Rapture of all delights, This is the very height of all Rewards. All Cordials meet in this Cordial. All enjoyments are con-centred in this enjoyment. Without this Heaven it▪ self could not be Heaven: with this (if it were possible) Hell itself could not be Hell: yea this creates an Heaven on Earth to all God's true Covenant-people. Many say, who will show us good? But they say, Lord, lift thou up the light of thy Countenance upon us. Every of them may burst forth with David, Whom have I in Heaven, but thee? And there is none on earth that I desire besides thee. My flesh and my heart faileth: but God is the rock of my heart, and my portion forever. — All my Springs are in thee. All our well-springs are in the Church, in reference to God and Christ there. All the Springs of our peace, joy, comfort, delight, sweetness, Contentment, happiness, &c. all these springs are in God; He is the fountain of all these springs to us, when once he becomes our God in Covenant.

O ye faithful Seed of Abraham! why walk ye droopingly or disconsolately, having the Lord to be your God in Covenant? What can be the Malady, for which this is not a complete Re medy? What faintings or perplexities can seise upon your hearts and spirits, which this superlative cordial may not dispel? Were not the Lord your Covenant-God, nothing could truly comfort you▪ But being your Covenant-God▪ what should discomfort you? Why are you cast down, and why are your souls disquieted within you? Is it from any of these occasions, viz. ^1. Relics and remains of Corruption; ^2. Fears or dangers of Apostasy: 3. Outward, or inward wants: 4. Strong and violent Temptations: 5. Deep and dismaying disertions. ^6. Sharp afflictions and Persecutions: or, ^7. The very terrors of Death itself? Nay, in all these we are more then Conquerors, having the Lord to be our Covenant-God. To this Covenant, to this Covenant-God, let all Abraham 's Seed fly for refuge and refreshment against all such discomforts whatsoever. The comfortableness of having the Lord to be our God in Covenant, See more fully opened and explained in the IV. Book.

Hitherto of the Substance and Matter of God's Covenant with Abraham and his Seed, viz. The many eminent Mercies promised to them on God's part. I. What God would do for them. He would 1. Bless them. 2. Multiply them exceedingly. 3. Make his name Great. 4. Make his Seed victorious. 5. Give them Canaan for an Everlasting Inheritance. 6. Close up▪ Abraham' s days in a good old age in peace: II. What God would be to Abraham and his Seed. He promised to be, 1. His shield. 2. His exceeding great Reward. 3. A God to him, and to his Seed after him, by an Everlasting Covenant. And beyond these, what could God promise more? Happy Abraham! Happy all the true Seed of Abraham —; to be accepted in such a blessed Covenant with the Lord!

Now in the Next place, the other branch of the Matter of God's Covenant, viz. Divers notable Duties Required of Abraham and his Seed, and on their part restipulated, come to be Considered. Those, (especially the last of them, The Lord's being their God, ) have been insisted upon more largely; Partly, because they are most Excellent: Partly, because I propounded to handle them here▪ where they are first mentioned, once for all▪ that hither I may refer, when I meet with any of them in the successive Periods and Discoveries of God's Covenant. But These shall be handled more compendiously.