The Mystery and Marrow of the Bible

SECTION I.

I. THE COVENANT-MERCIES PROMISED ON GOD's PART, to Abraham and his Seed, are many and those very Eminent. God promised them not all at once, but at seven several times and Occasions. And they are chiefly contained in these seven several Paragraphs of Scripture.

(1) The LORD had said to Abraham, Get thee out of thy Country, &c And I will make of thee a Great Nation; And I will bless thee; And make thy name great; and thou shalt be a blessing. And I will bless them that bless thee; And curse him that curseth thee; And in thee shall families of the Earth be blessed.

(2) And the LORD appeared unto Abram, and said; un to thy Seed will I give this land.

(3) And the LORD said unto Abram, after that Lot was separated from him; Lift up now thine eyes, and look from the place where thou art, Northward, and Southward, and Eastward, and Westward. For all the land which thou •… eest, to thee will I give it, and to thy Seed forever. And I will make thy Seed as the dust of the Earth: So that if a man can number the dust of the Earth, then shall thy Seed also be numbered. Arise, walk thorough the land, in the length of it, and in the breadth of it: for I will give it unto thee.

(4) After these things, the Word of the LORD came unto Abram in a vision, saying; Fear not Abram, I am thy shield, and thine exceeding great reward.—And behold, the Word of the LORD came unto him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now towards Heaven, and tell the Stars, if thou be able to number them: And he said unto him; So shall thy Seed be.—And he said unto Abram, Know of a surety, That thy Seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them 400 years: and also that Nation whom they shall serve, will I judge: and afterwards shall they come out with great Substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth Generation they shall come hither again.—In that same day the LORD made a Covenant with Abram, saying, Unto thy Seed have I given this land, from the river of Egypt, to the great river, the river Euphrates: the Kenites, &c.

(5) And when Abram was ninety years old and nine, The LORD appeared to Abram, and said unto him; I am the Almighty God, walk before me, and be thou perfect. And I will make my Covenant between me and thee; and will multiply thee exceedingly. And Abram fell on his face: And God talked with him, saying; As for me, behold, my Covenant is with thee, And thou shalt be a father of many Nations: Neither shall thy name anymore be called Abram, but thy name shall be Abraham; for a father of many Nations have I made thee. And I will make thee exceeding fruitful; And I will make Nations of thee; And Kings shall come out of thee. And 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. And I will give unto thee, and to thy Seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an Everlasting p •… ssession; And I will be their God.—And God said to Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her, and she shall be a mother of Nations; Kings of people▪ shall be of her.—And God said, Sarah thy wife shall bear thee a son indeed, and thou shalt call his name ISAAC: and I will establish my Covenant with him for an Everlasting Covenant, and with his Seed after him.—But my Covenant will I stablish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.

(6) And he said; I will certainly return unto thee according to the time of life; and lo, Sarah thy wife shall have a son. And a little after this Promise is again repeated.— And the LORD said, shall I hide from Abraham that thing which I do; Seeing that Abraham shall surely become a great and mighty Nation, and all the Nations of the Earth shall be blessed in him?

(7) And the Angel of the LORD called unto Abraham out of Heaven the second time, And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee; And in Multiplying I will multiply thy Seed as the Stars of the Heaven, and as the Sand which is upon the Sea shore; And thy Seed shall possess the Gate of his Enemies; And in thy Seed shall all the Nations of the Earth be blessed, because thou hast obeyed my voice.

These are the Covenant-Mercies Promised on God's part to Abraham and his Seed. And in this Order God published these Promises to Abraham, according as they are laid down in these seven Contexts, or Paragraphs of Scripture. Heres great Variety, and Eminency of Mercies indeed. Let's pause a while, and ponder upon them. Let's sit down a little upon the sweet Rose-beds of these Promises: and oh how fragrant and refreshing will they be to our Spiritual Senses! Come hither all ye the Seed of Abraham, view well these Mercies on every side; and let your Souls delight themselves therewith as with Marrow and fatness.

Now forasmuch as in these Scriptures the same Mercies for Substance are divers times repeated, and several ways expressed; and seeing they are not merely Temporal, nor purely Spiritual; but most of them of a mixed nature, under Temporals representing Spirituals: Therefore I shall not handle them in the Order wherein they are revealed, but for brevity and clearness sake reduce them to these distinct Heads following, viz. God by Covenant Promised to Abraham, 1. Divine Benediction. 2. An exceeding numerous Seed. 3. A mighty Name. 4. His Seeds victoriousness over their enemies. 5. The Inheritance of Canaan to him and to his Seed. 6. The closing up of his days in a good old age, in peace. 7. To be his Shield. 8. To be his exceeding great Reward. 9. To be a God to him, and to his Seed after him, by an Everlasting Covenant.

Or, we may thus marshal these Promised Mercies.

God Promised to Abraham,

• 1. What he will do for Abraham and his Seed. He will
• • 1. Bless them.
  • 2. Multiply him and his Seed exceedingly.
  • 3. Make his name Great.
  • 4. Make his Seed victorious.
  • 5. Give them Canaan for an everlasting possession.
  • 6. Close up Abraham's days in a good old age in peace.
• 2. What he will be to Abraham, and his Seed. He will be
• • 1. His Shield.
  • 2. His exceeding Great Reward.
  • 3. A God to him, and to his Seed after him, by an everlasting Covenant.

All the Covenant-Mercies promised by God to Abraham, may be referred to these particulars, How bounteous was God, in Making such Promises to Abraham! How blessed was Abraham in receiving such Promises from God! All the Nations of the Earth, both Jews and Gentiles, shall fare the better for these Promises to Abraham, till the end of this world.

First, Of those Covenant-Mercies which God will bestow upon Abraham and his Seed, viz.

I. Divine Benediction, or, God's Blessing of Abraham. This Mercy is the second as it is related in the text: but I rank it first, because in Order of Nature it is before all the rest, yea the cause and foundation of all the rest. God's Blessing promised to Abraham is an Eminent and glorious Mercy: A well-head and fountain of Mercies. And it is laid down in four several Branches, or Degrees, viz. 1. That, God will bless Abraham, and Sarah his wife. 2. That, Abraham shall be a blessing. 3. That, God will bless his Blessers, and curse his Cursers. 4. That, in Abraham and his Seed all the families and Nations of the Earth shall be blessed.

1. God promised To bless Abraham, and Sarah his wife. The LORD hath said to Abram, I will bless thee. Again, The Lord sware he would bless him; By myself have I sworn, ( saith the LORD, ) for because thou hast done this thing, and hast not withhold thy son, thine only son: That in blessing I will bless thee, that is, I will certainly, undoubtedly bless thee▪ I will abundantly, plenteously bless thee; I will heap blessings upon thee. Yea, And God said to Abraham, As for Sarai thy wife,—I will bless her, and give thee a son of her; yea I will bless her, and she shall be a Mother of Nations. Thus God's Covenant with Abraham, brought God's Blessing upon Abraham: and upon Sarai that was one flesh with Abraham. And those whom God blesseth, shall be blessed indeed forever. For clearing God's blessing of Abraham, two Questions are to be resolved▪ 1. What the Word [Bless] doth signify? 2. Wherein God Blessed Abraham?

Quest. 1. What the word [Bless] doth Signifie? Answ. The Hebrew word 〈 in non-Latin alphabet 〉 Barak signifies, To bless, salute, offer a gift, Praise, Bow the Knee for honor sake: or, as Mercerus in Pagnin notes, Pleasantly to bend the knee or speech: as it were, To speak to one with bending the knee; as is used in Prayer, Salutations, Gratulations, Valedictions. The Greek word 〈 in non-Latin alphabet 〉 Eulogein, answering to this Hebrew word, signifies properly, To speak well of any person or thing. To Bless, in Scripture Phrase, is used chiefly in four several senses. It signifies, I. To Praise, Commend, celebrate, give thanks, &c. with some confession or acknowledgement of excellency in, or Beneficence from that which we so bless. Thus we bless God and his Name: when we extol him, praise him, confess unto him his Excellencies or kindnesses. II. To wish well to any; or to pray for the welfare and good of any. Thus 1. Parents bless their children, and families: wishing and praying for all good to them. As, Noah blessed Shem and Japheth: Isaac blessed Jacob. Jacob blessed his sons the twelve Patriarchs, and also the sons of Joseph. 2. Pastors and Ministers thus bless the flock of God and his people, wishing and praying for all good to them. As Melchizedek blessed Abraham. Aaron and the Priests blessed the people by virtue and obligation of their office. 3. People in this sort bless, with their Prayers and well-wishes their friends and Benefactors. As Jacob blessed Pharaoh, who had been kind to his son Joseph, &c. Rebecka's kindred blessed her. 4. Thus in a word we are to bless our enemies that curse us and persecute us: we are to pray for them, &c. so shall we by imitation, be the children of our heavenly Father. III. To sanctify, consecrate, or set apart to holy use. Thus God blessed the seventh Day; that is, sanctified it. Thus Christ blessed the Bread and Cup in the Lord's Supper. IIII. Finally, To bless signifies To bestow gifts or blessings, To do good to any, &c. Thus Jesus Christ is said to bless the Jews, by turning them away from their iniquities. And the Gentiles are said to be blessed, by receiving the Promise of the Spirit through Faith. In this sense God is said often to bless the Creatures, to bless his people; when of his bounty or free favor and Mercy, he bestows any blessings, benefits, or any manner of good things upon them. And thus here God blessed Abraham and Sarah by bestowing variety of Benefits and good things upon them. Dei benedicere, (saith one) est benefacere. God's blessing of us, is his well-doing to us. Men may wish and pray for all good to us, but are not able effectually to confer that good upon us: but actually and effectually God doth all good to us; This is God's way of blessing.

Quest. 2. Wherein did God bless Abraham? Answ. Wherein did not God bless Abraham? What necessary Benefits and favors did God withhold from Abraham? For, I. God blessed Abraham with a confluence of Temporal Benefits and mercies heaped upon him. As, 1. Great riches, Abram was very rich in cattle, in silver and in gold. Hereupon Abraham's servant expressed it very well; The LORD hath blessed my Master greatly, and he is become great: and he hath given him flocks and herds, and silver and gold, and Menservants, and Maidservants, and Camels and Asses. 2. Singular dignity and Honor. Abraham was a great man. The children of Heth, among whom he sojourned, acknowledged this, saying, Hear us, my Lord; Thou art d Mighty Prince amongst us. Hebr. Thou art a Prince of God amongst us. That is, An exceeding great and renowned Prince. And God promised him, To make his Name great. 3. Prosperous success in his affairs. That expedition of his for the rescuing of his Nephew Lot, is a pregnant instance. For, Abraham with 318. of his trained servants, pursued four Kings and their Armies, after they had subdued five Kings, and plundered Sodom and Gomorrah of all their goods and victuals, and among them had taken Lot and his goods. And Abraham scattered them, rescued Lot and other Prisoners, and recovered all his goods, and the goods of Sodom and Gomorrah. 4. A numerous posterity. God, not only giving him Ishmael by Hagar the bondwoman, who begat twelve Princes, and became a great Nation; not only giving him other children by Ket •… rah after Sarah's death: but also giving him Isaac by Sarah, when they were both past age of fruitfulness according to the course of Nature; in which Isaac, Abraham's Seed was called, of whom the Jewish Nation descended, and Christ according to the flesh came, and with whom God's Covenant was established. Herein God blessed Sarah as well as Abraham; For, Through Faith Sarah herself received strength to conceive Seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. 5. All necessary outward Benefits. For, The LORD blessed Abraham in all th •… ngs. II. God blessed Abraham with all Spiritual blessings in heavenly things in Christ, having eminently furnished him, 1. With Eminent Faith. 2. With Justification by Faith; God imputing his Believing to him for righteousness. And he believed in the LORD, (that is, Abraham believed in the LORD, promising him a Seed numerous like the stars, wherein God had principal respect unto Christ, in whom both Jews & Gentiles became Abraham's true Seed) and he, ( viz. the LORD) imputed that to him unto righteousness. This Justification by Faith is one of the great Mysteries intended to be revealed in this Foederall Dispensation, most necessary to Salvation. Of this I shall hereafter speak at large in Aphorism V. of this Chapter, touching the end and Scope of this Covenant-Expressure. 3. With admirable Hope. 4. With Singular Obedience to God, and to his Commands. 5. With wonderful Self-denial. 6. With a Spirit of Supplication. 7. With a religious disposition of Soul, for the pious Governing of his family in the way of the Lord. 8. And in a word, With a Blessed Covenant, assuring him, That Christ should be his blessed Seed, and the LORD would be his God. And consequently that in and with them, all things should be his. Thus the Lord God▪blessed Abraham and Sarah, efficaciously and abundantly: by accumulating upon them all Mercies Temporal and Spiritual.

Hence, 1. See how punctual and plentiful the Lord is in performance of his Covenant and Promise. He promised to bless Abraham: and he blessed him really, he blessed him abundantly; He will not, he cannot suffer his faithfulness to fail. With what confidence may we clasp and cling unto his Promises, if we be the heirs of Promise! 2. Behold here what a vast difference there is betwixt God's blessing and man's blessing. Man blesseth by well-wishing; God blesseth by well-doing to us. Man blesseth by praying for blessings wanted: God blesseth by performing blessings promised, and prayed for. Man blesseth ineffectually: God blesseth efficaciously. 3. God's Blessing is a rich Inheritance. It brings all things into his people's bosoms: both Temporals and Spirituals. It every way enriched Abraham: and will every way enrich all Abraham's faithful posterity. And what they have as the fruits of God's blessing, is double sweet. In this respect, A little that the righteous hath, is better than the much Mammon of many wicked. What they have is not only with God's leave, but with his love. The same things for substance wicked men may have, but with God's Curse. God may give them in his anger, and take them away in his wrath.

This the first branch of God's Benediction promised.

2. God Promised, That Abraham should be a blessing. Saying, And thou shalt be a Blessing. This is diversely interpreted by Expositors. 1. Some take it exegetically to be an Amplification of the former Branch, I will bless thee: And thou shalt be a blessing. That is, Thou shalt be eminently blessed: The abstract being put for the concrete, for the greater Emphasis and Augmentation of the Promise. As, a very honest man, is styled Honesty itself: A very learned man, is called Learning itself: So here Abraham should be such a singularly blessed man, that he▪ should be even a Blessing itself. But this interpretation seems somewhat too much to diminish the force and intent of the Phrase. Thou shalt be a blessing, is more then thou shalt have a blessing. 2. Some understand it Actively, That God's blessing should not limit, terminate and confine itself only to Abraham's person, but it should be from Abraham extended to all his Seed, whether among Jews or Gentiles, through Christ that was then in Abraham's loins. Abraham as Progenitor of Jesus Christ the blessed Seed, should be a special means of blessing all that should be blessed. But this Exposition, though in itself it be pio •… s, and have a Truth in it, yet seems not so suitable here: because the fourth Branch of this Divine blessing promised to Abraham, peculiarly sets forth the diffusion of blessing and blessedness from Abraham and his Seed to all families and Nations: as after will appear. This also Calvin hath well noted. 3. Some Expound it Abstractly and exemplarily; That Abraham should be so singularly and eminently blessed, even to all men's Admiration, That they shall take Abraham's person for a Pattern or example of blessing themselves or others; wishing that they may be blessed with Abraham, that Abraham's blessing may come upon them and theirs; that they may be blessed with Abraham's Blessing, as the eminent desirable blessing: To this effect Calvin and Pareus, yea and the Jews themselves expound it, as Pareus notes. And thus Isaac blessed Jacob going to Padan-Aram; God Almighty bless thee, and give thee the blessing of Abraham, to thee, and to thy Seed after thee. 4. Finally, some had rather understand this Phrase Concretely, but so as herein the efficacy and constancy of God's blessing upon Abraham is shown. I will bless thee, And thou shalt be a Blessing: As if he should say; I will bless thee, and thou shalt be blessed, in thee shall the •… lessing be established, and perpetuated, never to be revoked, repealed or taken away. Thus that form of Phrase is used in Jacob's blessing, I have blessed him (said Isaac ) and he shall be blessed. That is, his blessing cannot be retracted or recalled: Isaac would not repent, or alter his mind, about this blessing of Jacob, though Esau sought it carefully with tears. And in this sense it is not only a Ratification, but a notable Amplification of Abraham's blessing. These two last interpretations are preferred before the two former. The judicious Reader may take his choice. In my judgment the fourth seems most apposite and genuine. Chrysostom also inclines this way, saying, Heres a great weight of the Promise. I will make thee saith he, a great Nation, and I will bless thee, and I will make thy name great. I will not only make thee a great Nation, and extol thy name: but I will bless thee: and thou shalt be blessed. Beloved, think it not to be a Tautology, and the same thing to be spoke twice, when it is said; I will bless thee, and thou shalt be blessed. For, saith he; I will vouchsafe thee such a blessing, as shall be extended to all ages. For thou shalt be blessed, so that everyone shall count it matter of great honor to have familiarity with thee. So he.

Hence: 1. How blessed was Abraham! Not only Divinely blessed, but double-blessed, firmly and fixedly blessed. Happy they, that as children of Abraham shall share with him in his blessing.

2. How peremptory and immovable is God in his blessing! With him is no alteration, or shadow of turning. Whom or what he blesseth, shall be blessed for evermore. This the second Branch of God's blessing promised.

3. God promised to Abraham, To bless his blessers, and to curse his cursers. As great Princes sometimes make leagues Defensive, and Offensive, Coven •… nting to have the same friends and foes: So here God strikes alike league and Covenant with Abraham; God and Abraham will have the same friends and foes. O wonderful familiarity, benevolence and condescension of God towards Abraham! Children (as Chrysostom well notes) scarce show such respect to their Parents, as to have the same friends and foes with them: but here God stoops so far to Abraham as to bless his blessers, and curse his •… ursers. Here▪ are in these words two things observable in reference to Abraham; the one Imply'd, the other Expressed. 1. It's implied, That as Abraham should have friends in the world, so he should have foes: As some would bless him, so some would curse him. Yet (as Pareus notes hence) he should have more friends then foes: More to bless him then to curse him. Inasmuch as it is said plurally, I will bless thy blessers,: but singularly, and curse thy curser. Abraham himself could not have all men to bless him, speak well of him, love him: nor should Abraham have all men to curse him, speak ill of him, revile him, hate him. He should have his share and lot in both. Blessers to encourage him, Cursers to exercise him. Friends for his Comfort: Foes for his Caution. 2. It's expressed and promised, That God will bless his blessers, and curse his curser: God will side with Abraham, will take his part still. By blessing his Blessers, he will encourage many to love, bless, and befriend Abraham: and By Cursing his Curser, he will deter many from hating, cursing and opposing Abraham. Men perhaps might curse Abraham, and yet their curse not hurt Abraham: but God will curse them, his curse shall hit and hurt them. See this fulfilled; Pharaoh takes Sarai, Abram's wife from him; but God plagued Pharaoh and his house with great plagues, because of Sarai Abram's wife. Abimelech also King of Gerar, in like sort took Sarah Abraham's wife, but had not come near her. Yet God said to Abimelech in a dream, Thou art a dead man for the woman which thou hast taken, for she is married to an husband. Besides,— The LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife. Thus the Lord sided with Abraham, and became a foe to his foes.

Nor is this Promise to be restrained only to Abraham's Person; but to be extended also to Abraham's Seed and Posterity, whether Jewish or Christian. We may hence (thinks Calvin ) collect a common Doctrine; That God will bless his people's friends; curse and take vengeance of their foes. Abraham's Seed as well as Abraham, shall have not only friends, but foes also in the world. But God will be a friend to their friends, a foe to their foes. Here consider 1. That this is so. 2. Why this is so. 3. What inferences may hence result.

That this is so, is clear by the experience of Abraham's Seed in all ages. For. 1. Abraham's Natural Seed the Jews have found God thus taking their parts; as a friend to their friends, as a foe to their foes; holy Scriptures abound with Instances. How did God bless 〈◊〉 for entertaining Jacob! Potiphar, for his kind using and 〈◊〉 of Joseph! The Egyptian Midwives, for saving the 〈◊〉 •… enchildren alive, though King Pharaoh had commanded them to kill them▪ &c. Contrariwise, How did God curse and plague 〈◊〉 and the Egyptians with many sore▪ judgments, at last killing all their First-born, and overwhelming Pharaoh and his whole host in the Red-Sea, for their oppression and cruelty to Israel, killing of their Male children, and refusing to let Israel go? How did God fight ag •… inst Amalek, Sihon King of the Amorites, Og the King of Bashan, Midian, and against all the Kings and Kingdoms of Canaan, for fighting against Israel? How did the Lord set himself as an enemy against the Assyrians, Babylonians, and Edomites, for their enmity and cruelty against God's people of Israel and Judah? Though their enemies were as four horns, pushing and scattering Judah, Israel and Jerusalem: yet God had his four Carpenters to break these horns and fray them away. 2. Abraham's Christian Seed, whether of Jews or Gentiles after Christ, have the Lord also with them, blessing their blessers, cursing their cursers: a friend to their friends, an enemy to their enemies. Christ takes all kindnesses to his Disciples and righteous members, as done unto himself; and promises to reward them as if they had been done to his own person. And contrariwise, God will avenge his own Elect of their Adversaries speedily: and It is a righteous thing with God to recompense tribulation to them that trouble his people. When Saul was persecuting the Primitive Church, Christ takes it as done unto himself: and calls to him from heaven, saying, Saul, Saul, why persecutest thou me? I am Jesus whom thou persecutest. All neglects of Christ's Members, Christ counts neglects of himself, and will accordingly reward them at the great day. Especially he will set himself against the bloody Romish Babylon, for her bloodiness against his Saints and Martyrs. She hath b •… en drunk with the blood of the Saints, andwith the blood of the Martyrs of Jesus, And in her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth. Therefore her sentence from Christ is; Reward her even as she rewarded you, and double unto her double according to her works; in the cup which she hath filled, fill to her double.

Why this is so; viz. Why the Lord will be a Friend to his people's friends, and a foe to their foes, may be thus cleared. This comes to pass, 1. From the Truth and faithfulness of God's Covenant and Promises to this Effect▪ God hath here covenanted this to Abraham. And elsewhere he hath made many like Promises to Abraham's Seed, even to all God's people: whether Jewish or Christian. This is promised to Jacob, in Isaac's prophetical blessing. Balaam being hired to curse Israel after they came out of Egypt, contrary to his desire thus prophesied of their blessing; Blessed he that blesseth thee, and cursed he that curseth thee: Thus the Promise runs in reference to Judah and erusalem; Behold I will make Jerusalem a Cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a barden •… ome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it, &c. And this shall be the plague wherewith the LORD will •… mite▪ all the people that have fought against Jerusalem: Their flesh shall consume away while they stand upon their feet, and their eyes shall 〈◊〉 away in their holes, and their tongue shall consume away in their mouth. Scripture abounds with promises of like Nature. Now God that promiseth, is an eternal and unchangeable Truth, and cannot lie. 2. From the justice and righteousness of God. God's people side with God against all: Are friends to his lovers, and foes to his haters: as David: and others. Yea for God's sake, they suffer many indignities and persecutions from the wicked world. Consequently it is just with God, in a way of retaliation and remuneration according to his promise, ( promittendo, se fecit debitorem, ) to side with his people. It is a righteous thing with God to recompense tribulation to them that trouble you. 3. From the near Relation whereinto they are brought with God and Jesus Christ. The Lord is their God, and they are his people. He is their Father; and they are his sons and daughters, his first-born. He is their husband; and they are espoused to him. Jesus Christ is their Head; and they his mystical body and members. As therefore the Father sympathizeth with his children, the Husband with his wife, the head with the members: So God and Jesus Christ as it were sympathize with the Saints, in reference to friends or enemies. Friends or foes to them, are friends or foes to God and Christ. Hence the LORD told Pharaoh by Moses, Israel is my son, my first-born. And I say unto thee, Let my son go, that he may serve me: but if thou refuse to let him go; behold, I will slay thy son, thy first-born. Hence Christ the Head in Heaven being persecuted in his members on Earth by Saul, calls to him; Saul, Saul, why persecutest thou me?—I am Jesus whom thou perfecutest. Hence, at last day Christ will reward the friends and foes of his brethren, his members, as if they were his own friends or Enemies: even from the nearness of their Relation to him. 4. From the dearness of affection which the God of love bears unto them. He peculiarly loves, tenders, pities and esteems his people above all the people of the world. No father can so pity his children, no mother can have such Compassion upon her tender sucking babe: as the Lord hath over his people. They are his peculiar treasure: his jewels: as the apple of his eye. Hence it is that the Lord is very jealous over his people, sensible of their wrongs, makes their Quarrels his own, their Enemies his Enemies, &c. saying, He that toucheth you, toucheth the apple of mine eye. And that is a most tender part, impatient of the least injury. Elsewhere;— I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life.

Inferences hence. Will the Lord be a friend to his people's friends, and a foe to their foes? Will he bless their blessers, and curse their Cursers? Then, I. Surely God is Good to Israel, to all that are upright in Heart. He smiles upon their friends, he frowns upon their foes. He blesseth their blessers, he curseth their cursers. He loves their lovers, he hateth their haters. He takes their part, he pleads their cause, He imbarks himself in their Quarrels, He maintains League with them both Defensive and Offensive. Hereby he increaseth their friends, and diminisheth their Enemies: whilst he suffers none that do them wrong, to scape unpunished; nor suffers any that show them kindness, to go unrewarded. Now if he be such a friend to his people's friends: what a friend is he to his people themselves? II. How dangeronsly do they act, that by word or deed set themselves against God's people! Many there are that hate, revile, curse, persecute, and do all manner of evil against them, for God's sake, for Christ's sake: As Ishmael, Cain, Esaù, &c. But let such tremble; They in so doing fight not against them only, but against God also, who is on their side. Nay they set themselves chiefly against God and Jesus Christ: if against them, because they are God's. They kick against the pricks. They dash themselves as potsherds against a rock, that will grind them to powder. They revile and curse the godly: but God curses them. They curse causelessly, and their curse comes not, yea God turns it (as once Balaam's ) into a blessing: but God curseth them justly, and they shall be cursed. What madness is this! they are foes to God's people; and so engage the dreadful and Almighty God to be a foe to them. There's no escaping of his wisdom, no withstanding of his power, no enduring of his wrath. III. How prudently do they provide for their own welfare, that become friends to God's people! Hereby they become best friends to themselves, whilst they engage God to be their friend. Not the least good word, not the least kindness, though but a Cup of cold water, towards God's people, because his people, shall lose his reward. Oh what Promises are made to them that Consider God's poor afflicted weaklings, such as David sometimes was. Be wise therefore, O ye great ones of the world. Do not curse, but bless; do not hate, but love; do not harm, but help the Lord's dear ones, because his. Then the Lord will count all as done to himself, and will much more remunerate your kindnesses into your own bosoms. IV. What sing •… lar Comfort and encouragement is this to all the Lord's people, against all that hate, curse, oppose, or any way persecute them! The Lord is on their side, why should they fear what flesh can do unto them? He will hate their haters, curse their cursers, persecute their persecutors. Are they many? As the Prophet said, There are 〈◊〉 with us then with them▪ Are they crafty? The Lord can infatuate all their Counsels. Are they raging and terrible? The Lord is the terror of the world: Heaven and Earth tremble at his presence. Are they mighty? The Lord on high is mightier then the noise of many 〈◊〉 yea then the mighty waves of the Sea. Who art thou that thou shouldst be afraid of a man that shall die, and of the son of ma •… that shall be▪ made as grass, and forgettest the Lord thy maker, thy shield, thy tower of defense, thy deliverer, thy glory, and thine eternal excellency? This the third branch of God's blessing promised.

4. Finally, God Covenanted with Abraham, and promised, That in him and in his Seed all the Nations and Families of the Earth should be blessed. This is the fourth branch of the Divine Benediction assured to Abraham: the Glory and Excellency of all the rest. It surpasseth them chiefly two ways, viz. 1. In the Extent thereof. The three former seem to be more peculiarly directed and limited to Abraham's person: but this is extended to all the Nations and Families of the Earth. 2. In the Foundation of it. Those three are promised to Abraham, but no foundation, or Mean of Conveyance, is at all mentioned, whereby Abraham should come to enjoy them: But this branch of the blessing is founded and bottomed upon Abraham and his Seed; that is, upon Jesus Christ Abraham's Eminent Seed; He the glorious Mean, through and by whom this blessing shall be effectually conveyed to all the Nations and Kindreds of the Earth. For though it be sometimes said of Abraham; And in thee shall all families of the earth be blessed. And again; All the Nations of the Earth shall be blessed in him. Yet in other places it is said; And in thy▪ Seed shall all the Nations of the Earth be blessed: And thus both to Abraham, Isaac, and Jacob. And this to let us See that Abraham's Seed should make all Nations & Families of the Earth blessed, and not Abraham's person otherwise then in and for his Seed Jesus Christ then in his loins, and in fullness of time to descend of him according to the flesh. And thus the New Testament plainly expounds it of his Seed, and that Seed Jesus Christ. And this is that Gospel, which, the Holy Ghost tells us, was preached to Abraham. So then,

All the Nations and Families of the Earth shall be blessed in Abraham and in his Seed. For clearing of this, Consider; 1. What this Blessing, or Blessedness is, which is here promised. 2. In or through whom this blessing is to be performed. 3. How all the Nations and families of the Earth shall share in this Blessing.

(1) What this blessing, or Blessedness is, which is here Promised. For understanding this, Remember what was formerly spoken touching the Sense and several Acceptations of the word Bless: and note that here Blessing is to be taken in the fourth▪ and last sense; God's blessing of any, is God's well-doing to them. Here then this Blessing or Blessedness in the General denotes All that good, all those Benefits, Mercies, Favors, &c. which God in Christ will bestow upon the Nations and Families of the Earth. More Particularly this Blessing or Blessedness comprehends All Spirituals, and All Temporals. I. All Spirituals; concerning Grace, or Glory. God the Father of our Lord Jesus Christ hath blessed us (saith Paul ) with all Spiritual Blessings in heavenly places, (or, heavenly things ) in Christ. And Peter saith; According as his divine power hath given unto us all things that pertain to life and godliness: that is, to godliness here, and eternal life hereafter. Now the Scripture notably informs us what these Heavenly, Spiritual Blessings are which the Nations and Families of the Earth obtain in •… braham's Seed Jesus Christ, viz. 1. Redemption from the Curse of the Law due for man's sin, by Christ's becoming a curse for us. Christ hath redeemed us from the curse of the Law, being made a Curse for us; for it is written, Cursed is every on that hangeth on a Tree: That the blessing of Abraham might come one the Gentiles through Jesus Christ. And again; When the fullness of time was come, God sent forth his Son made of a woman, made under the Law, to redeem them that were under the Law. The first Adam by Sinning involved all under the Curse: The last Adam by suffering and becoming a Curse for sin, hath redeemed us from the Curse, and made us blessed. 2. The Participation of the Spirit of God long ago promised in Christ. Christ hath redeemed us from the Curse of the Law, being made a Curse for us:—That the blessing of Abraham might come on the Gentiles through Jesus Christ: That we might receive the Promise of the Spirit through Faith. This place is obscure. And Interpreters by their divers senses darken it. To me this seems to be the Apostles Meaning, as to our present purpose, Christ's Redemption of us from the Curse, is here described, Partly By the manner of it, viz. Christ being made a Curse for us. Partly by the effects, or fruits of it: More General, That the blessing of Abraham might come on the Gentiles through Jesus Christ; More Particular, That we might receive the Promise of the Spirit through Faith. The Promise of the Spirit being an Eminent branch of the Blessing of Abraham. By Spirit, I understand not only the extraordinary miraculous gifts of the Spirit, which many in the Primitive times received: but also and especially the ordinary and filial fruits of the Spirit, as Grace, Adoption; &c. By the Promise of the Spirit I understand not Spiritual Promises, as Pareus expounds it: But rather, by a kind of Hebraism, I understand with Beza, The Promised Spirit, which is elsewhere styled Metonymically, The promise of the Father; that is, the father's singular Promised blessing, the Spirit. And, The Promise of the Holy Ghost, which Christ, being by the right hand of God exalted, had received of the Father. This Spirit was frequently promised under the Old Testament: but most fully accomplished under the New. Under the Old Testament the same spirit was bestowed upon God's elect, but not so plenteously and clearly, as under the New. 3. Conversion from Sin and Satan, unto God. The same in Substance with Effectual Calling, Regeneration, Renovation, and Sanctification. This a special branch of Abraham's blessing in Christ. Hence Peter said to the men of Israel; Ye are the children of the▪ Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the kindreds of the Earth be blessed. Unto you first, God having raised up his son Jesus, sent him to bless you, in TURNING away everyone of you from his iniquities. Where its clear, That the blessing promised in Abraham's Seed, had its accomplishment in Christ: And that the Actual efficacy of this blessing consisted in Conversion of Jews first, and Gentiles afterwards from their iniquities. 4. Adoption into the family of God. In Christ Abraham's Seed, we become God's children. Christ redeemed us from Bondage and slavery, to liberty and Sonship. When the fullness of time was come, God sent forth his Son made of a woman, made under the Law, To redeem them that were under the Law, that we might receive the Adoption of Sons. John highly admires this privilege, and God's love therein; Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. Nor can it be enough admired: Seeing with this Adoption, we receive Christ's filial Spirit of Supplication, crying Abba Father; and witnessing with our Spirits that we are the sons of God. And Seeing with this Sonship we have heirship and Coheirship with Christ. 5. Justification through Faith. This is an high degree of Abraham's blessedness promised to the Nations. The Scripture foreseeing that God would justify the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. So then they which be of Faith, are blessed with Faithful Abraham. Hence it is evident, That the Gentiles justification by faith, is part of the blessedness promised the Nations in Abraham and in his Seed. They that have their sins pardoned, and their persons accepted as righteous, are Blessed indeed. David speaks emphatically; Oh the blessednesses of him whose transgression is forgiven, whose sin is covered! Oh the blessednesses of the man unto whom the LORD imputeth not iniquity. The Hebrew word 〈 in non-Latin alphabet 〉 Ashre, implies thus much. 6. Federal Relation to, and Communion with God. Abraham had the LORD to be his God in Covenant, and Communion with him thereupon: In like sort all Abraham's Seed of what Nations or families soever throughout the earth, shall have the same Relation to God, and Communion with him. And both Abraham and all his Seed throughout the world, are blessed in having this Covenant-Relation to God, and Communion with God. For, Happy is that people whose God is the LORD. 7. Finally, Glorification in the Highest Heavens for evermore. Abraham is glorified in Heaven already: And his Seed out of all nations from the East, and from the West, and from the North, and from the South shall sit down with Abraham in the Kingdom of God; shall be received into Abraham's bosom. And then shall the Happiness of Abraham, and of all his seed, whether of Jews or Gentiles, be fully completed, in the immediate vision and fruition of God face to face for evermore. And this their Glorification is a degree of Happiness flowing from all the Former. And thus, this blessedness comprehendeth all Spirituals. II. All Temporals; which are annexed as Appurtenances and Additionals unto Spirituals. Take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be clothed? (for after all these things do the Gentiles seek) For your heavenly Father knoweth that ye have need of all these things: But Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you; shall be added as surplusage, overplus and vantage into the main bargain or Agreement betwixt God and us. Jesus Christ is the best of all blessings, and the fountain of all mercies: When God gives him, he will stick at nothing, They that want not Christ, shall never want any Heavenly or Earthly blessing, so far as God sees it good for them. He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? To this effect the Apostle testifieth, that Godliness is profitable to all things, having Promise of the life that now is, and of that which is to come. All temporal mercies are reached out to God's Covenant-people in the hand of a Mediator, and swim to them in the blood of Jesus Christ. This is the Blessing, or Blessedness here Promised.

(2) In, or through whom this blessing is to be performed, may be thus in brief resolved. Some texts say, In Abraham: but others, In Abraham's Seed: that is, Both in Abraham and His Seed, shall this Blessing be performed. In Abraham for his Seeds sake, then in his loins: But in Abraham's Seed, Jesus Christ, for his own sake, and through the influence of his own merit and grace. And therefore it is very observable, That this Promise, In thee shall all the families of the Earth be blessed, is afterwards explained by other words, In thy Seed shall all the Nations of the Earth be blessed; and is in the New Testament thus alleged and expounded, And in thy Seed shall all the kindreds of the Earth be blessed; And elsewhere, In thee shall all Nations be blessed. From which passage it is clear, That by [ Abraham ] we are chiefly to understand Abraham's Seed, Jesus Christ: And by [ all the families of the Earth ] we are to understand, all the Nations of the Earth. They all shall be blessed in Christ: that is, through Christ, or for Christ. Or, in Christ; that is, All Nations being implanted into Christ Abraham's Seed by Faith, shall in him by Faith partake the blessing. They must first have unio •… to Christ by Faith, and then Communion with him in the blessing: They must first by faith become his Seed, and then be blessed as his Seed, as the Apostle intimates. So then the blessing of Abraham comes on the Gentiles through Jesus Christ, Meritoriously and Efficaciously; and through Faith in him, instrumentally.

(3) How all the Nations and Families of the Earth may be understood to share in this Blessing of Abraham through Christ by Faith, needs explication. For, if all Nations and Families be blessed in Christ: then it may seem, they are all redeemed▪ by him, and shall all be actually saved by him. But this is contrary to many Scriptures. This may be cleared 1. Negatively, and 2. Affirmatively.

Negatively, thus. 1. By [ all the families and Nations of the Earth, ] we are not to understand all Families and Nations before Christ's Incarnation. For till then, the Gospel was not preached to any Nation besides that one Nation of the Jews. All others Nations till then were passed by, neglected and suffered to perish in their ignorance and unbelief: except some few Proselytes of the Gentiles that came and joined themselves in Religion to Abraham's people the Jews. 2. By [ all families and nations of the earth ] We cannot understand that they all even after Christ's Incarnation should jointly at one and the same time receive the blessing of Abraham in Christ. For, the Gentiles have been called and converted by degrees successivley, and in several times and ages. Some of those that were converted, and became thereby blessed, in the Apostolical times, are now swallowed up with Judaism, Turcism or Paganism. And who knows but that yet there remain some Nations and Families to be called, as Indians, &c. which perhaps were never converted? 3. Nor can we [ by all families of the earth ] understand in a restrained sense all Housholds even of those Nations that are called to the outward embracing and profession of the Faith: Much less all and singular individual persons in those families. For both Scripture and all Experience is repugnant thereunto. There being many Housholds within Christian nations, wherein no one person for many ages together hath given any good testimony of Faith or Godliness. And the most religious Families having some in them irreligious, unbelieving, in their natural cursedness, without all supernatural blessedness. As of old, there was a Cain in Adams family; A Cham in Noah's family; an Ishmael in Abraham's; an Esau in Isaac's; an Absalom, Adonijah, &c. in David's; a Judas in Christ's family: Even so it is with the best Christian Families to this day.

Affirmatively, thus, 1. By [ all the families of the earth ] understand All the Nations of the earth. For, thus this is expounded, both in Old, and New Testament. And this need not seem strange, by Families to understand Nations: because by particular persons and families of old, Nations were planted and replenished; as is clear in the sons of Noah and their families, by whom the lands and nations were divided and denominated. And of the sons of Japheth it is said, By these were the Isles of the Gentiles divided in their lands; everyone after his tongue, after their families, in their Nations. And of all the families of Noah's three sons, it is said, These are the families of the sons of Noah, after their generations, in their Nations, And by these were the Nations divided in the earth after the flood. No wonder therefore that in the next Chapter save one in the History of Genesis, God promised blessedness to the Nations of the earth, under the Notion of Families, Families being little Nations: and Nations being great Families. 2. All these Nations of the Earth come to share in Abraham's Blessing in these last ages of the world from Christ's Incarnation till the judgment day, by Faith in Jesus Christ the blessed Seed, revealed to them through the preaching of the Gospel. For, after Christ, the Gospel is to be preached to all Nations, before the end come. And the fullness of the Gentiles must come in, before the Jews be called to Christ, and then all Israel shall be saved. As therefore any of the Gentilish Nations receive the Gospel, and therein Christ by Faith: So in and with Christ they receive the blessing of Abraham in all Temporals and Spirituals. 3. Though divers whole Nations do visibly receive and profess Christ tendered in the Gospel, and in that regard become Abraham's Seed visibly: Yet very few of them do really and truly receive Christ by saving Faith; many being called, but few chosen. And therefore how few of those Christian Nations do really partake the full blessing of Abraham to Salvation; though visibly they do enjoy not only many temporal, but divers Spiritual Privileges among Abraham; true children! Notwithstanding such Nations are said to be blessed with Abraham, because many in them are the true Seed of Abraham. The better, though the lesser part, denominates: As a glass of liquor, wherein is le •… s wine than water, is called a glass of Wine. These things duly considered, The blessedness of all Nations of the Earth in Abraham's Seed Jesus Christ, doth not at all countenance that opinion of their universal Redemption, or universal Salvation.

(4) Inferences hence. Did God Promise, That all the Nations of the Earth should thus be blessed in Abraham, that is, In his Seed Jesus Christ? Then, I. How great honor and dignity was hereby cast upon Abraham? All the Nations of the earth should be beholding to him, should fare the better for him, should be blessed in him and in his Seed. That Christ should come of Abraham naturally, was great honor: That in Christ his eminent Seed all Nations should be blessed supernaturally, was double Honor. This honor God promised to Abraham of mere grace; and yet he made this an honorificall and grat •… itous remuneration of his Faith and obedience. Who ever lost by his Faith and obedience? II. Promises of Spirituals and Eternals were made to the Fathers under the Old Testament, as well as of Temporals. Here God promiseth not only to bless Abraham, but all Nations in him, and that through his Seed Christ. Is Christ a temporal blessing? Is the blessing of the Gentiles through Christ a mere Temporal blessing? Temporals are included in the blessing, but Spirituals and Eternals are the head and chief glory of the blessing, as hath been formerly explained. They then that appropriate all the Spiritual Promises only to the New Testament, and think that God promised to the Fathers of old neither the Eternal inheritance, nor the donation of the Spirit, &c. but only some earthly mercies pertaining to this present life; do greatly err. The Faith of Abraham and the Patriarchs of old looked beyond this world, and all the glory of it, to Spiritual and eternal enjoyments. And this promise of Blessing made to Abraham was as it were the foundation of all the Promises which are accomplished under the New Testament, (as Rivet well observes) For, therefore Christ hath redeemed us from the curse, &c. That the blessing of Abraham might come on the Gentiles through Jesus Christ. The same Spirituals for Substance were promised under the Old Testament, that are under the New; though not with the same fullness and clearness. III. The Gospel was anciently preached even unto Abraham. The Gospel is the Doctrine of God's saving lapsed Sinners by Jesus Christ. This is not a novel, but an Ancient, an everlasting Gospel. 430. years elder then the Law at Mount Sinai. The Scripture foreseeing that God would justify the heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. Those persons then that reject the Old Testament, do most ignorantly and profanely reject the Gospel of God. For the Old Testament is full of Gospel: Reveals the first Gospel that ever was preached to sinners: and after the Fall, is all Gospel, if rightly understood. IIII. The riches of God's grace and loving kindness to lost man are wonderful. When all mankind were lost in Adam, it had been glorious mercy and grace, if the Lord had saved but one Nation, yea, but one Family, of all those lost creatures: but that he extended his Blessing and Salvation to all the Nations of the earth in Jesus Christ, here's Mercy upon Mercy, here's Grace upon Grace. V. One great Cause why so many Nations of the Gentiles, and ours among the rest, are partakers of Jesus Christ, and in him of the blessing of Abraham by the Gospel, is God's Promise to Abraham, and to other the Fathers of Old. God that promised, cannot lie: is fully able to perform whatsoever he promiseth; Yea such his Truth and faithfulness, he cannot choose but make them good. No length of time can make them void. England and all Christian Nations at this day may confess this. Their present happiness in Abraham's Seed, flows from the faithfulness of this old Promise to Abraham. Oh therefore let us clasp fast the Promises of God in the arms of Faith, not staggering through unbelief: For his Promises shall never fail. All the Nations of the Gentiles by virtue of this and like Promises, shall first or last be called and converted to Christ, and be blessed in Christ. Pray we that they may be accomplished in his time: and bless we the Lord for fulfilling them upon England, or other Nations. VI. The Happiness of all the Nations of the earth is founded upon Abraham's Seed Jesus Christ, and their enjoyment of him. They shall be blessed in him, not out of him: with him, not without him. It is not multitude of people, confluence of wealth and honor, strength of fortifications by land or sea, depth of wisdom or counsel, valor or resolution of Armies, leagues or confederacies with neighbouring Princes or Nations, nor all the accumulations of worldly glory and greatness that can make a Nation happy, without Jesus Christ this blessed Seed of Abraham: But Jesus Christ himself alone, without all these sublunary and earthly shadows, without all these magnifi'd and adored nothings, makes Nations and people's truly and eternally blessed, both in this and the world to come. This is most evident upon these ensuing Considerations. For, 1. The Jewish Nation, (which, till Christ's Incarnation, was the only happy Nation in the world) was principally happy in this; That they had the Ordinances and Oracles of God peculiarly committed to them, wherein Jesus Christ was tendered to them by Covenants, Promises, Sacraments and Types, till the fullness of time came; And that when the fullness of time was come, and Christ actually took flesh of them; Unto them first, God having raised up his son Jesus, sent him to bless them, in turning away everyone of them from their iniquities. So that Christ Promised, and Christ Exhibited to the Jews was their Happiness, and their Glory. 2. The Jewish Nation by rejecting and murdering the Lord Jesus, and by persecuting his Prophets and Apostles, have the wrath of God come upon them to the uttermost. They have lost the Gospel and Kingdom of God, are rooted out of their own Land, and miserably scattered up and down the world as an Headless vagabond hated and cursed people, above all the people of the earth. 3. All the Nations of the Gentiles are in most miserable condition whilst destitute of Christ Jesus. For whilst they are Christless▪ they have no Church, no Covenants of Promise, no hope, and are without God in the world. Yea, whatever they are, or have, in other regards, yet in God's account, whilst they have not Christ, they are not a people, have not obtained mercy. All mercies are as no Mercy, till Christ be enjoyed that Mercy of Mercies. 4. The Nations and people of the Gentiles, though in themselves never so miserable, yet when they are enabled by Faith to receive Jesus Christ preached and tendered to them in the Gospel, they in and through Jesus Christ receive the blessing of Abraham, as well as the Jews of old. Then They that were afar off are made nigh by the blood of Jesus. They that were foraigners and 〈◊〉 , are now fellow-citizens with the Saints; and of the household of God. They that were not a people, are now the people of God. They that had not obtained Mercy, now have obtained Mercy. And are become a chosen generation, a royal priesthood, an holy Nation, a peculiar people. And as they are blessed in all Spirituals in heavenly things in Christ: So all temporals are added unto them. 5. All Nations and people that either reject or set themselves against Jesus Christ, they do but forsake their own Mercy and Felicity, and involve themselves in ruin and destruction. Christ saith of such; Bring them hither, and slay them before me. He will break them with a rod of iron, and dash them in pieces like a potters vessel. Upon this account Jesus Christ that stone cut out of the Mountain without hands shall break in pieces the image, even the four grand Monarchies of the world, and utterly destroy the whore, the beast; and salfe Prophet. And how are the Nations that have Apostatized from Christ, swallowed up with all ruin and desolation. Oh that England and the annexed Dominions would at last be wise and consider, that Happiness or Misery, weal or woe will be their assured portion, according to their Owning or Disowning of Jesus Christ his Truth and Ways. Woe, woe, unto us, if Jesus Christ once depart away from us. VII. Finally, Seeing all Nations of the Earth shall be blessed in Abraham's Seed, It's clear, That all Nations of the G •… ntiles throughout the whole world shall have the Gospel preached to them, and be converted to Jesus Christ. They cann •… t be blessed but in Abraham's Seed Jesus Christ. They can have no happiness in Christ, but by enjoying him through Faith. They can ordinarily have no Faith in him, but by being converted to him through the Preaching of the Gospel. Therefore sooner or later, before the end of the world, all the Gentilish Nations shall be called to Christ by the Gospel: according to the glorious Promises of the Prophets of Old. This is for most part fulfilled already since Christ, and is still in fulfilling t •… ll the fullness of the Gentiles be come in. The LORD enlarge and persuade •… aphet to dwell in the Tents of Shem. This the Fourth Brnach of God's Blessing promised.

Thus of the first Covenant-Mercy which God promised to Abraham, Divine Benediction.

II. An exceeding numerous Seed. This is another Covenant-Mercy which God promised to Abraham: And it is a great Mercy. For, Children are an heritage of the LORD; and the fruit of the womb is his reward. As arrows are in the hand of a Mighty man: so are children of the youth. Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate. — Thy wife shall be as a fruitful vine by the sides of thy house. Thy children like Olive plants round about thy Table. Behold, that thus shall the man be blessed that feareth the LORD.—Yea thou shalt see thy children's children. The eminency of this Mercy will be the more conspicuous, if we branch it out into some few particulars. God herein promised Abraham, 1. To give him a son to be his heir, which should come out of his own bowels. 2. To multiply his Seed exceedingly. 3. To Propagate even Kings of people from him. 4. To make him a great and mighty Nation. 5. To make Nations of him. 6. To make him a Father of many Nations. In token whereof he changed his name. 7. Finally, To give Jesus Christ as a Primary and most blessed Seed to descend of him according to the flesh: In whom especially Abraham's Seed should be so exceedingly multiplied and blessed in all the world.

1. God promised to give Abraham a son to be his heir, which should come out of his own bowels. Even a son by Sarah: and his name should be called 〈◊〉 .

How Emphatically was this promised? 1. A son out of his own bowels. A natural son, not a son of the house, viz. a servant; nor an adopted son, taken out of a strange Family. At this time Abraham was 100 years old, and therefore he admired and rejoiced at the Promise. Then Abraham fell upon his face and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? His Body was now dead, to Generation: yet God quickened and raised up Isaac from his dead loins. 2. A son by Sarah. Sarah was now 90. years old, and it ceased to be with her after the manner of women. The Apostle saith, She was past age, that is, Past age of child-bearing according to course of Nature. A son by Sarah was the greater Mercy: a miraculous Mercy. 3. A son whose name should be Isaac: that is, Laughter. At the Promise of his birth Abraham la •… ghed. At his birth, Sarah laughed, and said, God hath made me to laugh, so that all that hear will laugh with me. Isaac occasioned a double laughter and rejoicing in Abraham; viz. A natural Laughter, and rejoicing in him as a child of their old age: A Spiritual Laughter, as he was a Type of Christ, in whom Abraham saw Christ's day and rejoiced. 4. A son that should be his heir. Abraham was rich, but had never an heir to inherit his wealth. He looked upon Eliezer of Damascus, his servant, as his heir apparent: therefore he regarded no more wealth. But God that gave him inheritance, assures him of an heir to enjoy it. This was blessing upon Blessing.

How punctually was all this performed in the birth of Isaac? God's Promise was fruitful: Though Abraham as good as dead, and Sarah past age. Abraham laughed, Sarah distrusted, Nature contradicted God's Pomise: and yet his Promise was exactly performed.

Hence, 1. Nothing is too hard for the LORD. He brings youth out of old age, fruit out of barrenness, life out of deadness. We greatly dishonor God when we measure his power by our weakness, or limit his Actions by our shallow conceptions. 2. God's Promises shall certainly be performed agaisnt greatest seeming improbabilities. God promsied Abraham a Son by Sarah, and this against many difficulties, and seeming impossibilities: yet he exactly performed his word to Abraham. Such is his Divine Truth and faithfulness, that he cannot lie; and such his Divine Omnipotency, that whatsoever he promiseth he is fully able to perform. 3. Isaac might well be called Abraham's son by Promise: for, Not the strength of Nature in Abraham or Sarah, but the strength of the Promise, through the power of God, brought him forth. The Promise was as it were his Father that begat him: and Faith as it were his Mother that conceived him, and brought him forth. Without these, Abraham was a dead Father: and Sarah a more dead Mother.

2. God promised, To multiply him and his Seed exceedingly: To make him exceeding fruitful, and In multiplying to multiply his Seed. To give Abraham and Sarah A natural Seed was a great Mercy: but to give them a Numerous Seed was a multiplied Mercy.

This is notably assured to Abraham by God's Promise in three eminent Adages or Proverbial Similitudes, whereby greatest multitudes, even innumerable numbers are wont to be set forth. God promiseth to make his Seed, ¹ As the Dust of the earth. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy Seed also be numbered. ² As the stars of heaven. And he brought him forth abroad; and said, Look now towards Heaven, and tell the stars, if thou be able to number them: And he said unto him, So shall thy Seed be. 3. As the Sand on the Sea-shore. In multiplying I will multiply thy Seed, as the Stars of the Heaven; And as the Sand which is upon the Sea-shore. This Promise is renewed to Isaac under the similitude of the Stars of Heaven: and to Jacob under the Similitude of the dust of the Earth. Writers express divers glosses and notions about these Smilitudes. Some, by dust of the Earth, understand all reprobate Jews, vile as dust: by stars of the Heaven, all elect Jews. Some, by dust of the Earth, understand the Humiliation of Abraham's Seed: by Stars of Hea •… en, their exaltation. Some by dust of the Earth, think 〈◊〉 Natural Seed may be signified: by Stars of Heaven, his Spiritual and heavenly Seed. As the Apostle teacheth us two sorts of Abraham's children, Rom. 9. 7, 8. Gal. 4. 22, 24, &c. Hereupon the Israelites are in Joseph's dream, and in Daniel's Vision, called Stars, and the Host of Heaven, Gen. 37. 9, 10. Dan. 8. 10. But these seem to be curious Subtilties without solidity. I easily subscribe to them, who by all these Proverbial and Hyperbolical expressions do plainly understand only the great and even innumerable multitude of Abraham's Posterity promised. For, not the Quality, and Nature; but the Quantity and Number, of Dust, Stars, and Sands, is here clearly intended. And thus these Adages are used even among profane Authors.

Now this Promise of Abraham's numberless Seed was faithfully performed two ways, viz. 1. Immediately in Abraham's Natural Seed the Jews, which were wonderously multiplied in Egypt and the wilderness: So that Moses said, The LORD your God hath multiplied you, and behold, you are this day as the Stars of Heaven for multitude. And in reference to this Proverbial speech, Balaam said of the multitude of the people of Israel; Who can count the dust of Jacob, and the number of the fourth part of Israel? The Apostle also shows the exact performance of this promise, saying; Therefore sprang there of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the Sea-shore innumerable. In Egypt Israel groaned under many oppressions and cruel afflictions, which visibly tended to destroy them: but such was God's blessing upon them in order to his promise, That the more they were afflicted, the more they grew. 2. Mediately, in Abraham's Spiritual Seed in Christ, even all believers throughout all the Nations of the Earth. For these far surpassed Abraham's Natural Seed in number. Hence the Prophet thus comforteth the Gentiles; Sing O •… arren, thou that didst not bear;—for more are the children of the desolate, (that is, of the Gentiles,) then the children of the married wife, (that is, the Jews, ) saith the LORD. And wheeras the number of God's Sealed ones, after 12000 of each tribe, was but an hundred and forty and four thousand, of all the tribes of the children of Israel: yet it was a great multitude, which no man could number, of all Nations, and kindreds, and people, and tongues. In Abraham's Spiritual Seed therefore, this Promise of an innumerable Seed to Abraham, had its fullest and completest accomplishment.

Hence, 1. God's blessing is most efficacious. The multiplying of Abraham's Seed like the Dust, the Stars, the Sands, being a special fruit of his blessing. His blessing is not only verbal, but also real. Stands not in wishing good: but in working good to and for his people. 2. God's power is wonderful, that could so quickly create such a multitude of issue both Natural and Spiritual unto Abraham: and this beyond the very course of Nature. 3. How vigorous is God's Promise to this day! for it is still begetting Spiritual Seed to Abraham, in Converting Gentiles upon Gentiles, that his Seed may be as innumerable as the Dust of the Earth▪ the Stars of Heaven, and Sands of the Sea-shore. 4. How comfortable may this be to the Church and people of God, in any age, against the smallness of the Church, and fewness of the genuine members thereof! Be God's people but a little flock; As gleanings after the vintage, as here and there a berry upon a tree, as Beacons upon the Hills: yet that God that increased old and dead Abraham to such multitudes, can easily increase▪ his decayed Church, and innumerably multiply his little remnant of people. Upon this very ground God comforts his Church of the 〈◊〉 when very desolate and low. Look unto Abraham your father, and unto Sarah that bare you; for I called him alone, (that is, when he was childless,) and blessed him, and increased him. For the LORD shall comfort Zion: he will comfort all her wast places, and he will make her Wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving and the voice of melody. And elsewhere in that knot of glorious Promises touching the Churches Enlargement; A little one shall become a thousand: And a small one a strong Nation. I 〈◊◊〉 will hasten it in his time.

3. God Promised, To propagate even 〈◊〉 of people from Abraham, and Sarah. He should not only have a Natural Seed, A numerous Seed, but a Royal and Princely Seed. This amplifies the promised Mercy of his Posterity. Kings are the Supreme Potentates on Earth: enthroned in highest worldly Glory, dignity, power and Authority. Its no small privilege to be a favourite of Kings: what is it then to be a father of Kings? Abraham shall be a Father, and Sarah a Mother of Kings and Princes. This was God's promise.

But how was this performed? Abundantly. For, besides those 12 Princes which descended of Ishmae •… Abraham's son by Hagar; and besides those Princes and Dukes which 〈◊〉 of Esau, Abraham's grandchild by Sarah, which reigned in Edom, before there ra •… gned any King over the children of Israel: All the Kings of Israel and Judah before the captivity, from Saul, to Zedekiah; and after the Captivity all the Governors of the Jews were of Abraham's race, even until Christ; who Spiritually restored the decayd and ruined Kingdom of David, and changed it from temporal to spiritual and eternal. Thus multitudes of Kings, of Eminent Kings came of Abraham and Sarah: and at last, Jesus Christ, The Lord of Lord's, and King of Kings.

Hence, 1. Note here again, The faithfulness and power of God in performing Covenant and Promise to Abraham and his Seed. 2. Consider, That Abraham's family was a noble, honorable, and royal family. Such honor can God easily crown his servants withal, when he pleaseth. This made Abraham, among other things, a great man, a man of renown.

4. God promised, to make Abraham a great and mighty Nation. This is a degree of Mercy higher then all the former. He shall not only have Natural Seed, Numerous Seed, Royal Seed, but his Seed shall swell up to a great and mighty Nation. The Lord here useth the Hebrew word 〈 in non-Latin alphabet 〉 Goi, for the Nation that should come of Abraham. This some note against the Jews, who count that word a term of disgrace, which they would apply only to the Gentiles: but here they forget how themselves are peculiarly intended by it.

This was fulfilled peculiarly in the Jewish Nation which sprung of Abraham, Isaac and Jacob. For though the Ishmaelitish, Idumean, and other Nations came of Abraham: yet the most considerable of them all was the Israelitish Nation. This was a great and Mighty Nation indeed: and that divers ways, viz. 1. In multitude and number. They were like the Dust of the Earth, Stars of Heaven, and Sands of the Sea-shore for multitude. When they were first numbered in the Wilderness of Sinai, there were from 20 years old and upward Males able to go forth to war, in all the Tribes, besides Levi's, six hundred though •… d▪ and three thousand and five hundred and fifty. And there were o •… •… evites, Males from a month old and upwards, Twenty and two though •… 〈◊〉 ^• To these if we add all the females, and all under twenty years old of the Tribes, both which very probably amounted to twice so many moe, what a vast multitude of people was there in that Nation at that time? How numerous then were they afterwards in the land of Canaan? 2. In fortitude and valor. How did they subdue and tread underfoot all the Kings and Kingdoms of the Canaanites, &c. none were able to stand before them. Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thine excellency! And thine enemies shall be found liars (or, shall feignedly submit) unto thee, and thou shalt tread upon their high places▪ 3. Especially, This Nation was great and mighty, In nearness of Relation to, and Communion with God; And that both in his saving Ordinances, and Singular Providences: to them above all the Nations of the Earth. For, what Nation is there so great, who hath God so nigh unto them▪ as the LORD our God is in all things that we call upon him for? And what Nation is there so great, that hath statutes and judgments so righteous, as all this Law which I set before you this day? Or did God ever manifest such strange and wonderful Providences for any Nation under heaven, as for Israel? In bringing them out of Egypt, Leading them through the Red-Sea, Covenanting with them in Horeb, Conducting and providing for them through the Wilderness forty years together, Bringing them through Jordan, Driving out the Canaanites before, etling them in their Promised Habitations, and Restoring them from their Babylonish Captivity beyond all expectation.

Hence, 1. How wonderfully can God advance a Nation to Might and Greatness from smallest beginnings! Even from Abraham's old, decayed, and dead body. 2. The Jewish Nation in its Chief height and Greatness, was but Abraham's family enlarged and multiply d. Hence the Jews are so frequently styled the Seed of Abraham. 3. The numerous increase and glory of the Jewish Nation, was the singular fruit of God's Promise to Abraham, to make him a great and mighty Nation.

5. God Promised, To make Nations of Abraham. Israel was but one Nation: but here are Nations, more then one promised to him. By these Nations▪ I understand Nations descending of Abraham according to the flesh.

This God fulfilled, in raising up not only the Israelitish Nation of Israel, that is, Jacob: but also the Ishmaelitish Nation of Ishmael, Abraham's son by Hagar; The Idumean Nation of Edom, that is, Esau, Abraham's grand-child; and the Midianitish Nation of Midian, Abraham's son by Keturah.

Hence, 1. Not only the Jewish Nation, but also divers of the Gentilish Nations descended of Abraham according to the flesh. All besides the Jews, were counted Gentiles. So that the Ishmaelites, Edomites, and Midianites, were of the Gentiles. Abraham was the Natural Father of many Gentilish Nations which believed not: but the Spiritual Father of all the Gentilish Nations that believe. 2. The faithfulness of God's promise, and greatness of his power, are hereby rendered yet more illustrious: that from such deadness and barrenness raised up, not one but divers Nations.

6. God Promised, To make him a Father of many Nations. And for Confirmation hereof, changed his Name, by adding thereunto: And as it were engraved the Promise upon his very Name, Abraham. That as oft as he did hear, or think of his name, so oft he might remember God's Promise, which was set in his name, like a Diamond in a Ring, to be worn therein continually. God talked with Abram, saying; As for me, behold, my Covenant is with thee. And thou shalt be a Father of a multitude of Nations. Neither shall thy name anymore be called Abram, but thy name shall be ABRAHAM: for, a father of a multitude of Nations have I given thee. Or, as the Greek, have I put thee. As we render it, have I made thee. His name before was 〈 in non-Latin alphabet 〉 Abram; compounded of two words 〈 in non-Latin alphabet 〉 Ab, Father; and 〈 in non-Latin alphabet 〉 Ram; High: that is, An-high-Father. But now henceforward his name must be 〈 in non-Latin alphabet 〉 Abraham. Which is made up of three words, viz. 〈 in non-Latin alphabet 〉 Ab, Father; Ram, High; and 〈 in non-Latin alphabet 〉 Hamon, A multitude: the first Letter, or first Syllable of this last word being added to his name. And so it was Abramham; but the middle 〈 in non-Latin alphabet 〉 is left out for the better sound, and so it became Abraham. That is, An-high-fatherof-a-multitude: Or, A-father-of-an-high-multitude. For, God made him a father of a multitude of Nations. This being God's own Etymon of his name, other Curiosities about it are to be rejected. Nor did God only change his name: but his wives also, upon the self-same ground and occasion. And God said to Abraham, As for Sarai thy wife, Thou shalt not call her name Sarai, but SARAH shall her name be. And I will bless her, and give thee a son also of her: yea I will bless her, and she shall be a mother of Nations, &c. Her old name 〈 in non-Latin alphabet 〉 Sarai signifies, either A Princess; if the last letter' do form her name: Or, My Princess; if the last letter' be a Pronoun affixed. In which latter sense I take it. Her new name 〈 in non-Latin alphabet 〉 Sarah, hath instead of' the letter 〈 in non-Latin alphabet 〉 , viz. the first letter of 〈 in non-Latin alphabet 〉 Hamon, that is, A multitude: and so it signifies, A-Princess-of-a-multitude. Because, as Abraham should be A father, so she should be A mother, of a multitude of Nations. Thus God wrote his Covenant and Promise in their Names, that they might not forget his Covenant, if they did not forget their names: but upon every mention of their names, God's cordial Covenant and precious Promise might sweetly sound in their ears, and more sweetly sink into their Hearts. Abraham was the first man, and Sarah the first woman, in the world, whose names God himself changed. His renewing and increasing of their Names, denoted the renewing and increasing of Promises, Mercies and Privileges upon them. Hence this change of Abraham's name, is mentioned, as one of God's favors to Abraham. Thus in respect of New blessings and Mercies Promised, God changed Jacob's name, to Israel: calls his Church by a New name, Hephzi-bah, that is, My-delight-in-her: stiles the New City, JEHOVAH-SHAMMAH, that is, The LORD is there. And gives to every Christian that over-comes, a white stone; and in the stone a new name written. But contrary-wise, when God threatens the lessening of mercies, and inflicting of Judgments, he is wont to lessen, shorten and diminish men's Names: Thus Jeconiah, is called Coniah, Idumea▪ is called Dumah.

But How was Abraham to be a Father, an High Father of multitude of Nations? I Answer; Abraham's High Fatherhood, not in respect of many children, nor in respect of Many Families, but in respect of many Nations, is the privilege here promised. Scripture speaks much of this his Fatherhood: And no mere man, besides Abraham, had ever the like Fatherhood settled upon him by Divine Covenant or Promise. We may briefly thus conceive of it, viz. I. This his Fatherhood to multitude of Nations was not Natural; but Spiritual. It's true, Abraham was Naturally a Father of many Nations, viz. Of the Ishmaelitish, Idumean, Midianitish, and Israelitish Nations, which descended of his flesh. And this natural Fatherhood was intended in the former branch of the Promise, of Nations of him. But in this Promise God intended a further Mystery, even a spiritual Fatherhood of Abraham to many, yea to all Nations that should believe, viz. Not only to the Jewish Nation, but also to all the Nations of the Gentiles, that should walk in the steps of Father Abraham's Faith and good Works, as children imitating and following their Father, though they descend not of him by Natural propagation. And thus the Apostle interprets his Fatherhood: As that judicious Calvin hath well observed. And he hereupon concludes, Abraham is not therefore called a Father of many Nations, because his Seed was to be divided into divers Nations: but rather because the variety of Nations was to be united and gathered together unto him. II. This spiritual Fatherhood of Abraham to the Nations of the Gentiles, then begins, and actually takes place; when the People and Nations of the Earth are joined to Abraham's Seed Jesus Christ by Faith. Hence the Apostle saith; If ye be Christ's, then are ye Abraham's Seed, and heirs according to Promise. And They which are of Faith, the same are the children of Abraham. When the People and Nations are Converted to God, and accept Jesus Christ as their Savior by believing; then they are incorporated and adopted into the family of Abraham Spiritually, and he becomes the Father of them all. This was first fulfilled notably when (the Jews rejecting the Gospel) Jesus Christ began to be preached to, and believed in, by the Gentiles. And as the Gentilish Nations were and are daily called; so this was and will be more and more fulfilled, till the fullness of the Gentiles be come in. III. Abraham's Spiritual Fatherhood to the multitude of Nations, hath in the Nature and Foundation of it, notable resemblance to God's Spiritual Fatherhood to his Elect in Christ. God is a Father to his people in Christ; and they are sons and daughters of the Almighty: So Abraham is a Father to all the Faithful Nations, and they are the children of Abraham. The resemblance seems to stand thus▪ 1. God the Father Spiritually begets his children in Jesus Christ by his Spirit and the Seed of his Word. So Abraham in a sort begat the multitude of Nations his spiritual and believing Seed, by his believing of God's promise to that effect. Hence the believing Gentiles are styled, That Seed which is of the Faith of Abraham, who is the Father of us all. Yet here's a vast difference in this generation of God, and of Abraham. God the Father begets his Spiritual children effectively, and properly; he effectually works and breeds Faith and all the Divine Nature in them, whereby they become his children: Abraham begets his Spiritual children, not effectively, by breeding Faith in them; but only analogically and improperly in a kind of proportion and resemblance, inasmuch as he Father-like propagates the righteousness of Faith and true blessedness to all the Faithful, by his Doctrine, Example and Covenant. All that enjoy these Privileges after Abraham, must thus in a sort have them derived & propagated from Abraham 2. God begets children like to himself in wisdom, holiness, righteousness, mercifulness, perfectness, and in other excellencies of the Divine Nature and Image of God. So Abraham analogically begets children also like to himself, both in Faith and good works. 3. God the Father pours forth his Fatherly blessing abundantly upon all his children. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all Spiritual Blessings in heavenly things in Christ. So Abraham hath his blessing which is communicated to all the believing Nations in Christ; according to that ancient Gospel preached to Abraham, In thee shall all Nations be blessed. So then they which be of Faith, are blessed with faithful Abraham. And afterwards; Christ hath redeemed us from the curse of the Law.—That the blessing of Abraham might come on the Gentiles through Jesus Christ. But here's the difference; God blesseth efficiently: Abraham only Instrumentally, as an Ordinance and mean by whom God conveys in some sort the blessing upon the Gentiles. 4. Finally, God the Father hath an Inheritance for all his children. All the sons of God are heirs of God through Christ.— If children, then heirs, heirs of God, and joint-heirs with Christ. If so be that we suffer with him, that we may be also glorified together. And what's the Inheritance •… God's heirs? Peter tells us. The Father of our Lord Jesus Christ hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, To an Inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us. Thus Abraham hath an Inheritance for all his Seed; both he and they are now by Promise heirs of the world through the righteousness of Faith▪ And shall at last through Christ, sit down with Abraham, and with him inherit the kingdom prepared for them from the foundation of the world.

Hence, 1. What superlative honor did God put upon Abraham, in conferring such an high Fatherhood upon him! It was his great honor to be a Natural Father to the whole Nation of the Jews, that peculiar Nation of God, beyond all the Nations. But it was his greater honor to be an High Spiritual Father of multitude of Nations; even of all the Nations in the earth, whether in Europe, Asia, Africa, or America, that after him should believe till the end of the world. All believing Kings, Princes, and Potentates, must acknowledge Abraham their Father; and it's more Honor to them that they are Abraham's children, then that as Kings and Potentates, themselves are Fathers of greatest Kingdoms and Nations. As a Father is above all his children: So Abraham is Honoured above all Christian Nations, and the Potentates thereof in this world. And at last Abraham may say at the Resurrection of the just: Lord, here am I, and all these my Spiritual children which thou hast given me. 2. The Calling and Conversion of all the Nations of the Gentiles unto God in Christ, was notably promised to Abraham. For how else was he to be a Father of multitude of Nations: but by the Gentiles becoming his children in Christ by believing? This Conversion of the Gentiles the Prophets most triumphantly foretold: and the Apostle most singularly magnified, as an eminent Mystery of Christ. This Mystery God revealed in his Promise to Abraham: and engraved it for the greater certainty upon the name of ABRAHAM. 3. By Abraham's Fatherhood to the Multitude of Nations, God provided for Abraham an innumerable Seed, like the stars of Heaven, dust of the earth, and sands on the sea shore. These Promises were not so completely fulfilled in his natural Jewish Seed, though they were very numerous: as in his Spiritual Gentilish Seed, which became innumerably numerous. 4. When the Nations and Gentiles by Conversion are added to Abraham's people, and have Abraham to their Father, they may as his children, lay free and assured claim to Abraham's Blessing, Inheritance, Covenant, Promises, and all his Privileges, so far as of common concernment to his faithful posterity. This is an eminent advantage to all and every of the faithful. Make it but clear ye are Abraham's children, and he your Father, according to former evidences, and all is yours. 5. All Christian and believing Nations are brought into a state of spiritual brotherhood, having one Father Abraham. And therefore they should bear all brotherly affections, and express all brotherly Actions and carriages one towards another, especially in Spirituals. They should love as brethren, be pitiful, be courteous. And not be as Ishmael towards Isaac, mockers, persecutors, and enemies towards each other. The Apostles charge to the Ephesians, may be well extended to all Abrahamites throughout the world; Let all bitterness, and wrath, and anger, and clamour, and evil-speaking be put away from you, with all malice. And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.

7. Finally, God in a special manner intended and implicitly promised to Abraham, That Primary and emment Seed Jesus Christ. For, 1. In promising Isaac to Abraham, He promised Jesus Christ; Isaac being a singular Type of Christ, ( ¹ ) In his Birth, ( ² ) In his Circumcision, ( ³ ) In his sufferings, ( ⁴ ) In his being offered, ( ⁵ ) in his Deliverance, and ( ⁶ ) In his marriage, as some have well noted. Hereupon we may well conceive that Abraham in seeing Isaac's day, who was the Type, saw Christ's day, who was the Antitype. And though he rejoiced and was glad, because of Isaac: yet he chiefly rejoiced because of Christ. 2. In promising to Abraham such an innumerable Seed, like the Dust, Stars, and Sands: God especially promised Jesus Christ, in whom all the believing Gentiles should become his Spiritual Seed, as in Isaac the Jews became his Natural Seed. 3. In promising Kings to come of Abraham and Sarah, God especially promised Jesus Christ to come of them, according to the flesh, who is Lord of Lord's, and King of Kings. 4. In promising to settle an universal fatherhood upon Abraham, in respect of the multitude of Nations; God promised Jesus Christ to Abraham, in and upon whom through Faith Abraham's Fatherhood is peculiarly founded and established. And therefore from all these particulars it is clear, That in this Numerous Seed promised to Abraham, Jesus Christ, that Seed of Seeds was especially promised to descend of him: As Justin Martyr notably shows against the Jews. And in Christ's birth this was eminently fulfilled, as the line of Christ doth infallibly demonstrate. For as Joseph his supposed Father, was Abraham's natural son, according to Matthew: So Mary Christ's real Mother, was Abraham's natural Daughter according to Luke.

Hence, 1. Jesus Christ the son of God, Became also the son of Abraham. So he was promised: so he was performed. The son of God by eternal generation, becomes the son of Abraham by Natural Propagation. How admirable this Mystery! Behold I show you a Paradox. Abraham's Father became Abraham's son, Abraham's maker is made Abraham's child. As man he became Abraham's son: who as God was Abraham's Father. 2. Abraham was dignified with honor upon honor. He must be a father of many Nations, A Father of Kings, yea, a Father of Jesus Christ the King of Kings. This was the chief glory and excellency of his high Fatherhood indeed. Was it so much to be a Fahter of Christians? What was it then to be a Father of Christ? Yet as Mary was more happy in bearing Christ in her heart, then in her womb: So Abraham was more honored in being a Member of Christ by believing in him, then in being a Father of Christ descending of him. 3. All Abraham's children are Christ's brethren. The Jews his Natural, the believing Gentiles his Spiritual brethren: For naturally or Spiritually Abraham is the Father of them all. And though many persons when they are grown rich and great, are ashamed of their poor kindred, will scarce own them: yet Jesus Christ is not ashamed to call them brethren; though he be the brightness of his heavenly Fathers glory, and the express character of his person. This honor have all the true children of Abraham: Jesus Christ is their Elder Brother. Yea God in Christ is become their Father. Jesus Christ became the Son of Abraham with us: that we might become the sons of God with him. Hence Christ risen said to Mary, Go unto my brethren, and say unto them, I ascendunto my Father and your Father; and to my God, and your God.

Thus of the second Covenant-Mercy promised Abraham, viz. A numerous Seed.

III. Eminency of Name. This a third Covenant-Mercy which God Promised to Abraham. And I will make thy name great. Hebr. And I will greaten thy name, or, I will magnify thy name. By Abraham's Name, understand anything in Abraham that made him known to others, or distinguished him from others; As his denominations, commendations given him in Scripture, Graces, Duties, or other excellencies. For, by these a man is known and distinguished, as by his Name. By God's greatening his Name, understand his putting honor▪ fame, renown, celebrity and dignity upon his name, that it should spread and be illustrious far and near throughout the world. God then, in promising to Greaten his Name, promised him great honor, dignity, splendor, fame, renown and glory in the world. Here inquire we, 1. Wherein true greatness of Name consists. 2. How this Promise was Performed to Abraham. 3. What may be hence inferred.

1. True greatness of Name, True Fame and Renown may be considered; Negatively, and Affirmatively.

Negatively. True Renown or greatness of Name consists not in these things, viz. 1. Not in self-opinionatness, self-Admiration, or self-flattery. A man may be puffed up with Self-conceit merely through Self-ignorance and Self-deceit. He may be very high in his own eyes, when he is very low in the eyes of God and man. The Pharisee cracked and bragged much of himself: but was never a jot the better man. This was not his credit and renown: but his vainglory, his blott, his infamy: For, not he that commendeth himself is approved: but whom the Lord commendeth. How unsavory is a man's praise from his own mouth! 2. Not in popular applause, or acclamations of the people. That's a notable Item of the Apostles; — whose praise is not of men, but of God. They that are cried up of the people, are not therefore presently renowned. For, ( ¹ ) People are generally very ignorant, and know not wherein true fame and dignity stands. And hence they oft commend, what they should condemn: And cry up to the Heavens, what God cries down to hell. That which is ofttimes highly esteemed among men, is abomination in the sight of God. ( ² ) People are for most part very corrupt, and hence are apt to magnify what suits with their lusts and corrupt humors, but to deny the contrary. The People cried up wicked Herod as a God: whom God instantly destroyed, and he was eaten up of worms. The world loves his own: while Christians are everywhere spoken against. Tertullus calls that unjust and rotten▪ hearted Felix, most noble: but blessed Paul, A pestilent fellow; Greek, a very pestilence. The Jews cried, Let Jesus be crucified: but Barabbas released. True honor cannot stand in corrupt men's applause. Yea its woeful to have all men's good word. Woe unto you when all men shall speak well of you, for so did their Fathers to the false Prophets. (3) People are very various, unstable and mutable, they cry up today what they cry down tomorrow. The Barbarians seeing a viper fastening on Paul's hand, said, he was a Murderer: but perceiving Paul to shake off the viper without harm, they said, He was a God Yea the Jews themselves one day cry, Hosannah to the son of David: and within a few days, Crucify him, crucify him. No stable renown can be bottomed upon such unstable Principles. 3. Not in highest worldly enjoyments, or carnal privileges. As nobleness of descent, greatness of power and authority, wisdom, riches, strength, beauty, &c. God doth not call and honor many wise, rich, noble, &c. but rather the foolish, poor, base, and things that are not. Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches. So that ( nec bona animi, Corporis, nec fortunae ) neither natural accomplishments of mind, body, or state, are matter of true glorying, and renown in God's account. 4. Finally, True renown and greatness of name consists not in the mere externals of Religion. Not in the bare enjoying of God's Gospel, Ordinances, and Officers: nor in naked professions of Christianity, Forms of godliness, or endowments of formal hypocrites, though seemingly never so specious Saint-like or Angelical. For all these may be the lot of hypocrites and Reprobates, who shall be never truly renowned.

Affirmatively. True Renown, and Greatness of Name indeed consists, 1. In saving relations to, and interest in God, through Jesus Christ. All people are counted as No people, till they become the people of God: But then they are the only people in the world. When man in the first Adam fell from God, the stripped himself of all his Glory: when man in Christ the last Adam regains God, he is reinvested with the supreme Glory. What greater shame and misery, then to be without God in the world? What greater Glory and Felicity, then to have the LORD to be our God? God is the matchless Glory of his people, in the sight of all the Nations: And Christ is the glory of his people Israel. Hereby the Church is made An eternal Excellency, a joy of many Generations: So that God saith to her; Thou shalt call thy walls salvation, and thy Gates praise. The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee: But the LORD shall be unto thee an everlasting light, and thy God thy Glory. 2. In Truth of Grace, and power of godliness. For, this is an Orient spark of the Divine Nature: This is the bright Character and Image of God. To be sanctified, is in part to be Glorified. And to increase in sanctification, and the perfections thereof, is to be changed into the same image of the Lord, from Glory to Glory. Grace is Glory begun. Glory is Grace consummate. This is true renown in God's account. He is a Jew which is one inwardly, and circumcision is that of the heart, in the Spirit, and not in the Letter, whose praise is not of men but of God. 3. In sincere well-doing. It's great renown to be adorned with true Grace: It's double renown to exercise true Grace sincerely in all acts of Faith and Obedience. By the Actings of Faith the Elders have obtained a good report, a great name. By that blessed exercise of walking with God, Enoch and Noah obtained great and true renown. Noah singularly acted righteousness, and uprightness; Abraham Selfdenial, Faith and Obedience; Jacob Zeal, Fervency, and Faith in his Prayers and wrestlings with God; Moses Meekness, Job Faith, Patience and Constancy under greatest afflictions; David heavenly and Seraphical Devotions; Hezekiah and Josiah Zeal in Reformation of the House and Church of God, &c. And in all these gracious acts and Exercises, they have gained a great name in the Book of God, and are propounded as Patterns herein respectively to all God's people. 4. Finally, True Renown and greatness of name consists, In upright valiant and constant sufferings for well-doing. It is not only a Priveledge to believe in Christ, but also to suffer for Christ. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. As if it were some further dignity to suffer for him, then to believe in him. It's great shame to suffer as an evil▪ do •… r: but to suffer as a Christian, is not shame, but singular glory. Hence Peter; If ye be reproached for the name of Christ, happy are ye; for the Spirit of Glory and of God resteth upon you: on their part he is il-spoken of, but on your part he is glorified. By the Spirit of glory and of God, The Syr •… ack version understands, The glorious Spirit of God: And Beza much approves it. But doth not the Article ( 〈 in non-Latin alphabet 〉 ) here twice expressed, hint some further thing: viz. the eminent glory and dignity of the sufferer: against the infamy and ignominy of suffering? You are reproached for Christ: but the Spirit of glory (the Eminency of glory) rests upon you; and not only so, but the Spirit of God also. And no wonder. For to suffer uprightly for well-doing; (1) Is to suffer for Christ, for righteousness, for conscience to God, &c. And that's a glorious Cause. (2) Is to suffer with Christ: and that's a glorious Companion. (3) Is to prepare for reigning with Christ: and that's a glorious Crown. Hereupon the Apostles rejoiced, that they were thought worthy to suffer shame for Christ. Paul gloried in tribulation; and triumphed in his chains, prison, and in the marks of the Lord Jesus upon his body. Hence B. Cyprian so extolls the dignity and glory of the persecuted Church; O blessed our Church, which the honor of Divine favor doth so illuminate, which in our times the glorious blood of Martyrs doth so illustrate! It was formerly white by the works of the brethren; now it is Purple by the blood of Martyrs. To her flowers are wanting, nor Lilies, nor Roses. Now let all strive after the most ample Dignity of one of these honors; that they may either receive white Crowns for well-doing, or purple Crowns for suffering for well-doing. And elsewhere he thus extols and encourageth the Martyrs; How great dignity, and how great security is it, to depart hence joyous; to depart among pressures and straits, glorious? to shut your eyes in a moment, wherewith the world and men were seen, and presently to open them again, that God and Christ may be seen? So he. In these four things stands true honor and greatness of name indeed.

2. This Promise of Greatning Abraham's Name, and crowning him with true renown, was notably performed to Abraham. For, I. Abraham was invested with true Renown and Glory in the parts and perfections thereof. 1. He had saving relation to, and interest in God through Jesus Christ, which is the true foundation of all true Renown. The Lord had Covenanted to be a God to him and to his Seed. And since the Fall God is not a God to any by Covenant but only in Jesus Christ. 2. He had Truth of Grace, and power of godliness. For, he submitted self▪denyingly to God's effectual call. He truly believed God's Promises, though never so improbable to be performed: He was justified by Faith, believing God's Promise, and chiefly eying and accepting Christ in the Promise: He was sincerely and universally obedient to God in all his Commands, though never so repugnant to flesh and blood, and carnal reason: and he was truly conscientious in the religious ordering of his Family, commanding them to keep the way of the Lord, &c. By all which the truth and power of his grace was abundantly testified. 3. He was sincere in well-doing; as all these his former gracious acts demonstrate. And therefore (to speak nothing of his worldly greatness, Prince-like Family, wealth, valor, victoriousness, and such other inferior accomplishments which procured him temporal renown in the sight of men) by these heavenly accomplishments he obtained true Spiritual renown and greatness of Name in the sight of God. II. Abraham's Name was great before God, and Man. 1. Before God. For, he was called, The Friend of God, thrice in Scripture. Yea, Abraham was the first man in the world, and (I think) the only man in Scripture that is plainly and particularly styled, The Friend of God. Such a Friend, as to whom God himself would impart his secret Counsels and purposes before they came to pass, and to whose friends he would be a friend indeed; what renown was this to a mortal man, to be counted the friend of God, before all other in the world? 2. Before men, Abraham's Name also became exceeding great; and this chiefly in regard of his Spiritual excellencies and glory in sight of Jews, Heathens, and Christians. For, ( ¹ ) The Jews, for 3000. years and upwards to this day, count none greater then Abraham the Father of their Nation. Hence, they gloried much in being the natural children of Abraham: and they ask Jesus Christ himself; Art thou greater then our Father Abraham? ( ² ) The Heathens and foreign Nations also had high esteem of Abraham. His Name was great among them. They counted him A Prince of God: A mighty Potentate; as divers writers testify. (3) Finally Abraham's Name is so renowned among the Christian Gentiles, since their first Conversion in the Apostles time to this day, that all of them account it their true Spiritual Honor and Happiness to become the Spiritual children of Abraham in Jesus Christ by Faith.

3. Inferences hence, I. How eminently did God Dignifie and Magnifie Abraham! He was naturally very mean and low; but supernaturally God set him up on high. He was a Chaldean, and son of a Chaldean, ungodly, and probably a gross Idolater: but God made him a Father of all Israel, a pious and pure worshipper of the true God. His name at first was but Abram; but God gave him the name of Abraham. At first he was very obscure: but afterwards the Lord wonderfully crowned him with true glory and honor indeed. And who more renowned then Abraham? This was the Lord's great favor to him: and his happiness in the Lord's favor. How easily can the Lord lift up from ignominy, to glory: from the dust, to the Throne! II. True Renown and Greatness▪ of name is a divine blessing, and very desirable. God is the peculiar Author of it, and of all the precious ingredients that make it up: therefore it is divine. And it is promised among other Covenant-Mercies and blessings to Abraham: and therefore it's a desirable blessing and mercy: Worldly renown, bottomed upon Self-opinion, Popular Applause, Highest carnal accomplishments in this world, or mere externals of religion, is as despicable: as true spiritual renown, settled upon his right Base, is desirable. If ignorant Pagans have toiled, attempted, adventured, hazarded so much, to make their names great and renowned in vain-glory: How much more should we Christians give all diligence to make our names great in true Glory? Get Abraham's renown: you have true renown. Labor, ^1. That the Lord may be your God in Christ; ^2. That true Grace may make you all glorious within; 3. That sincere well-doing may make you renowned without, your clothing of wrought gold; And, if need require, 4. That true suffering for well-doing, may be as a Crownet, upon your Crown: and then you are truly honored indeed, and have Names far surpassing those of Kings and Princes. To this end consider; ( ¹ ) Such a Name and renown transcends all earthly treasures; Is better then precious Ointment, & rather to be chosen their great riches, yea better then of sons and of daughters: even an everlasting name that shall not be cut off▪ Augustine said well; A good fame is a good odour, which whosoever hath by the works of goodlife, whilst he follows Christ's steps, he, as it were perfumes his feet with most precious smell. Strive thou to bathe as it were Christ's feet continually with this fragrant Ointment. ( ² ) Such renown and greatness of name God hath frequently promised to his people: and therefore it should be desired and endeavored. Them that honor me (said God,) I will honor. The wise shall inherit glory. If any man serve me, (said Christ,) him will my Father honor. The memory of the just shall be blessed: but the name of the wicked shall •… ot. The righteous shall be in everlasting remembrance. (3) Such renown and Name God commands us to provide for in the sight of all men, by all means and ways truly honorable. Provide things honest in the sight of all men. Finally, brethren, whatsoever things are true, whatsoever things are Honest, (or, venerable,) whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things. ( ⁴ ) Finally, Such Name and renown is necessary to God's people in regard of others: for adorning the Gospel, and ingratiating the ways of godliness unto all sorts. Especially it is necessary to the officers in the Church, for the better promoting of the spiritual good of the Church: for they are to be examples and patterns for the imitation of others. Augustine said well to this purpose; Whosoever keeps his life from heinous crimes, doth well to himself: but he that preserves his fame, is merciful to others also. For our life is necessary to us, our fame to others. And elsewhere; For our own sake our Conscience sufficeth us: for your sakes our fame ought not to be stained, but to excel amongst you. Hold what I say, and distinguish. There are two things, Conscience and Fame. Conscience is necessary to thyself, fame to thy neighbor. He who trusting to his Conscience, neglects his fame, is cruel: especially being set in that place, of which the Apostle writing to his disciple saith, In all things showing thyself a pattern of good works, Tit. 2. 7.

Thus of the third Covenant-Mercy promised to Abraham, viz. Eminency of Name.

IV. His Seed's victoriousness over their Enemies. This a fourth Covenant-Mercy which God promised to Abraham. And thy Seed shall possess the Gate of his enemies, 1. What is here promised, but the prevalency and victoriousness of Abraham's Seed over their Enemies? For, ^1. In their gates were the Elders and chief Rulers of their Cities wont to sit: and there they exercised judgment, and consulted about public safety and prosperity of the people. ^2. In their gates were the chief Defences, Munitions, and Fortifications of their Cities against Enemies. Hence those phrases of, War in the Gates; Going down to the gates; Speaking with the enemy in the gates; &c. Hereupon by [ The Gates of his Enemies, ] is meant all the Policy, Authority, Power and Dominion of the Enemies. In allusion whereunto, Christ useth that phrase, to show the impregnableness of his Church; upon this rock I build my Church, and the gates of Hell shall not prevail against it. And by [ his Seed's possessing the Gates of his Enemies, ] is meant their victoriousness, prevalency and Dominion over their Enemies, so as to deprive them of all their Authority, power, munition, &c. and to possess them themselves together with all their Cities, Habitations and Inheritances, giving laws unto them.

2. This Covenant-Mercy was performed frequently to Abraham's Seed, God making them triumph over most potent and numerous enemies from time to time. But had its most eminent accomplishment in Joshua, David, and Jesus Christ. 1. In Joshua, who conducting Israel into the promised rest of Canaan, possessed the gates of 31 Kings, and took all their Cities and Countries: and none was able to stand before him all his days▪ 2. In David the King, whom the Lord prospered in all his achievements. So that He subdued Moab, Ammon, The Philistines, Amalek, Hadadezer King of Zobah, and Edom. Yea David subdued Jerusalem, and took the strong Fort of the Jebusites there, the Fort of Zion; and called it the City of David. Though in Joshua's time the children of Israel could not drive out the Jebusites from Jerusalem▪ 3. In Jesus Christ the King of Kings, the victoriousness of Abraham's Seed was most eminent. For he by sufferings, death, &c. conquered all his and our Spiritual enemies, Sin, Death, Grave, Hell▪ the Devil, with all Principalities and powers of darkness, leading even Captivity itself captive, and triumphing over them. All which glorious conquests he wrought in performance of this Covenant-Mercy to Abraham and his Seed. The Lord God of Israel— hath raised up an horn of Salvation for us in the house of his servant David;— that we should be saved from our enemies, and from the hand of all that hate us. To perform the Mercy promised to our Fathers▪ and to remember his holy Covenant: The Oath which he sivore to our Father Abraham, that he would grant unto us, That we being delivered out of the hands of our enemies, might serve him without fear▪ In holiness and righteousness before him all the days of our life. So that Jesus Christ is the true Joshua, and the true David: and his victories, the true victories. They were but Types of him: and their victories shadows of his. He possesses and spoils the Gates of all our Spiritual enemies: he subdues them utterly: he seizes the whole power▪ of Sin, Death, Hell and Satan, so that they shall never prevail against him and his Elect.

3. Hence, 1. How sure and strong are God's Promises! If God promise to Abraham, that his Seed shall possess the Gates of his Enemies: •… o numerousness, power or policy of enemies shall be able to withstand his Seed. No multitude of warlike Nations, no munitions of Rocks or Mountains, no City-walls though as it were reaching up to Heaven, no Divinations or Inchantments, nay no power of Sin, Death, darkness or infernal Devils, shall be able to defeat or prevent the accomplishments of God's Promises. They were strong: but God's Truth and Promises were stronger then all. God's Promise in this particular obtained against all difficulties, oppositions, improbabilities and seeming impossibilities. When difficulties make us doubt of the performance of any promise: remember we this promise of Abraham's Seeds possessing the gates of their enemies, and how punctually and abundantly it was performed in the Judges, Kings and other Governors of Israel of Abraham's race, but especially in Joshua, David and Jesus Christ himself. 2. Victoriousness over their enemies is a singular Mercy to Abraham's Seed. Their enemies are many, mighty, malicious and desperate▪ their very tender mercies are cruelties. To fall into their hands, especially into the hands of their Spiritual Enemies, is most dangerous. To be delivered from them is joyous; but to possess their gates, and have dominion over them and all their authority, force and power, is glorious. This honor and glory have Abraham's Seed, not only over their Spiritual, but also (so far as good and safe for them) over their Corporal enemies: and that by virtue of this Promise to Abraham. 3. What mysteries were wrapped up in God's transactions and dealings with Abraham and the Fathers of old. Their Histories are full of mysteries. Go no further then Abraham. God promised, that his Seed should possess the gates of his enemies. At first reading, who would extend this further then to his Natural Seed the Jews against their corporal enemies? But the New Testament teacheth us to extend it especially to his eminent Seed Jesus Christ, and his dominion over all Spiritual enemies: yea and consequently in Christ to all Abraham's Spiritual Seed, who over all their afflictions and adversaries, the World, Sin and Satan, are more then Conquerors through him that loved them. In like sort; Abraham's two sons, Ishmael by Hagar, and Isaac by Sarah, are, in an Allegory, The two Covenants. Isaac in his birth, Sacrificing, and Deliverance from the Altar; A type of Christ's Birth, Death and Resurrection. Hereupon notably said Augustine; God had such men, and in that time he made such Preachers to his Son which was to come, that not only in those things which they spake, but also in those things which they did, and in those things that fell out, Christ might be sought, Christ might be found, Christ might be understood. Whatsoever Scripture speaks of Abraham, it is both a Fact, and a Prophecy.

Thus of the fourth Covenant-Mercy promised to Abraham, viz. His Seeds victoriousness over their Enemies.

V. The Inheritance of Canaan to him and to his Seed, may be a fifth Covenant-Mercy promised to Abraham. This is a Mercy which the Lord much insists upon, and often mentions both to Abraham and his Seed. What manner of land Canaan was, and how excellent, hath been formerly described. Therefore insist we upon it somewhat the more. And whilst we pause here a little, let us consider, 1. How God revealed his Promise of Canaan to Abraham. 2. How God performed his Promise touching Canaan. 3. Whether under Canaan promised, some further Mysteries were not intended to Abraham and his Seed: And what those mysteries may be. 4. Inferences resulting from all.

1. How God revealed his Promise of Canaan to Abraham. God's way of revealing and making promise of Canaan to Abraham, is very observable. For,

(1) God made this Promise of Canaan to Abraham often. Four several times at least, viz. 1. When Abraham was newly come from Chaldea into Canaan, according to God's call and command.—Unto thy Seed will I give this land. 2. When Abraham and Lot had separated themselves one from another, for peace sake betwixt them and their servants.— And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, Northward, and Southward▪ and Eastward, and Westward. For, all the land which thou seest, to thee will I give it, and to thy Seed forever.—Arise, walk through the land, in the length of it, and in the breadth of it: For I will give it unto thee. 3. After Abraham's victory, and Melchizedek's blessing of Abraham. — The LORD made a Covenant with Abram, saying, unto thy Seed have I given this land, from the River of Egypt, unto the great River, the River Euphrates, &c. At this time God ( ¹ ) Covenanted to give him the land. ( ² ▪) Said, for sureness sake, he had given it his Seed already. (3) Bounded the Land. ( ⁴ ) And described it to be the present possession of ten Nations particularly named▪ 4. When Abraham was 99 years old, God most solemnly renews Covenant with him, one clause whereof was the Promise of Canaan. — And I will give unto thee, and to thy Seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an Everlasting possession. In the two first Canaan was promised: but in these two last Covenanted. 5. After Abraham had offered up Isaac▪ The Lord Promised, that, His Seed should possess the gate of his enemies, which was an implicit promise of Canaan▪ and fulfilled in part in Joshua's conquests of Canaan. Surely there was more then ordinary in this Promise of Canaan▪ that the Lord so often repeats it and propounds it. Hereafter we shall inquire into the mystery.

( ² ) God appeared to Abraham in the land of Canaan, when first he revealed to him this promise of Canaan. Abraham is the first man in the world, to whom Scripture testifies that God appeared. God is said to appear to Abraham at least four several times, viz. when he was in Chaldea, whence God called him, when he was newly come into Canaan. When he was 99 years old. And, In the plains of Mamre. How God appeared to him, is a more subtle inquiry. I love not to wade into Curiosities. Yet here I think we are to distinguish betwixt Visions and Apparitions. Visions have a larger notion then Apparitions. Every Apparition is a Vision: but not every Vision an Apparition. A vision is commonly taken for some image, form or similitude representing to the Sight of of Body or Soul the thing to be seen: whether it be an outward image, subject to bodily eyes; or imaginary, represented to the imagination; or intellectual, represented by intelligible Species to the understanding. But an Apparition is usually understood of some Outward visible form represented to one awake. When God is said absolutely to Appear; and it is not added by vision, or dreams, &c. explanatorily: Then we are to understand it of God's manifesting or representing himself in some visible form or shape to the corporal eye. And thus probably he here appeared to Abraham. But whether in the form of a man, or otherwise: we may not safely speak, where Scripture is silent. However this was an High favor of God to Abraham, and a familiar condescension, that the invisible God should represent himself to him in visible shape. They were eminent favorites of God to whom he appeared: As Abraham, Isaac, Jacob, Moses, Gideon, Samuel, David, Solomon. Hence it is brought in as a great aggravation of Solomon's backsliding, That his heart was turned from the LORD God of Israel, which had appeared unto him twice.

(3) God promised the inheritance of Canaan to Abraham and his Seed, when as yet he had no child at all. So that at once he promised him both Heirs, and Inheritance. So bountiful is God to his people.

(4) God promised Canaan to Abraham, when the Canaanite was now in the land, and nine other Nations of strong and warlike people, besides the Canaanites, were actual possessors. The whole Earth is the Lord's: and it is his Prerogative to dispossess, and possess; to pluck up, and plant Nations and People therein, where and when he pleaseth. He changeth Times and Seasons. All these ten Nations in possession, could not hinder God's promise, nor Abraham's Faith touching the Reversion to his Seed. The Promise of God, and the Faith of the Godly, is above all impediments.

(5) God promised Canaan to Abraham and his Seed after their 400 years sojourning, servitude and affliction in a land not theirs, Canaan in Egypt: and that in the fourth Generation his Seed should come thither. God can promise, and Faith can believe at any distance: For all things are present with God, and Faith is the subsistence of things not seen. Mercies long expected, are double welcome when they come: And sharp afflictions are excellent Preparatories to them. Canaan was the sweeter to Israel after their hardship in Egypt