The Mystery and Marrow of the Bible

Egypt and the Wilderness: and Heaven will be the sweeter to us, after Earths many distresses and tribulations: but gr •… dge we not at much tribulation in the way, whilst the Kingdom of God will be the journeys end. How wisely did the Lord order this Promise for the long time of accomplishment! For till then, the iniquity of the Amorites and Canaanites was not full: nor Abraham's Seed sufficiently multiplied to dispossess by force those mighty Nations.

(6) God promised Canaan to Abraham and his Seed, for an everlasting possession. That they should enjoy it, not for so many years or lives, but forever. In what sense this is to be understood, will appear in the next branch.

Thus the Lord promised Canaan to Abraham.

2. How the Lord performed this Promise of Canaan to Abraham and his Seed: we may see in these ensuing particulars.

(1) God gave all the land of Canaan, that very numerical land of Canaan in kind, to Abraham's Seed, as he had promised. Sometimes God performs his promises, not in kind, but in equivalency: gives not the very numerical blessing promised, but as good or better. But here he gave the self-same Mercy, the land of Canaan, which he promised to Abraham's Seed. This the History of Joshua abundantly testifieth, describing how the land was obtained▪ Divided to the twelve Tribes, and possessed by them. And at last all is summed up in these words; And the Lord gave unto Israel all the land which he sware to give unto their Fathers, and they possessed it, and dwelt therein.—There failed not ought of any good thing, which the LORD had spoken unto the House of Israel: all came to pass. This is often declared in the Book of Psalms. And this is solemnly acknowledged after the Babylonish Captivity, by the Levites in a day of public Humiliation. And this God did in remembrance of his Covenant and promise to Abraham; For he remembered his holy promise, and Abraham his servant. And he brought forth his people with joy, and his chosen with gladness. And gave them the lands of the Heathen, and they inherited the labor of the people.

(2) God punctually Performed his promise of Canaan to Abraham's Seed, in regard of time. He had promised, That Abraham's Seed should be a stranger in a land not theirs, and should serve them, and they should afflict them 400 years.—But in the fourth Generation they should come hither again: that is, to the land of Canaan to possess it. This place is involved in divers difficulties. For, It is questionable, 1. What land is here meant, wherein Abraham's Seed should sojourn 400 years. Seeing it is evident by the Scripture Chronology touching those times, that his Seed lived not in all 220 years in Egypt: and great part of that time they lived. in much prosperity till Joseph's death when their afflictions seem to begin. 2. What should be meant by this fourth Generation: Seeing Abraham's Seed came not again into Canaan till the seventh Generation from Abraham. For, Eleazar the Priest, (son of Aaron, of Amram, of Kohath, of Levi, of Israel, of Isaac, of Abraham ) the seventh from Abraham exclusively, was one of the nearest generations to Abraham that came into Canaan to possess it, and he was one that divided the land by lot unto the Tribes.

To the first of these Questions, I answer; 1. That the land of the sojourning, servitude, and affliction of Abraham's Seed 400 years, was partly Canaan the land of promise, which was not as yet actually theirs: partly▪ Egypt. 2. That, the time of this 400 years beginning was at the birth of Isaac, (who as Chronologers observe) was born precisely 30 years after the promise was made first to Abraham: and the end of these 400 years from Isaac s birth, and 430 years from the first Promise to Abraham, was jointly in the self •… ame night that Israel went out of Egypt. 3. That, (though some interpret Israel's servitude and affliction under the Egyptians 400 years, to be meant, not of the whole 400 years from the beginning to the end, but only of the latter end of those 400 years,) yet I see not but in some sense we may say that the affliction of Abraham's seed by the Egyptians, not only concluded, but also began those 400 years. For, Ishmael the son of Hagar the Egyptian, is said presently after Isaac's birth and weaning to mock Isaac: that is, He that was born-after the flesh persecuted him that was born after the Spirit, as the Apostle expounds it. Broughton hath well noted this, saying; Here begin the first manifest afflictions of Abraham's Seed by Ishmael the Egyptian by Hagar 400 years before the coming from Egypt, Gen. 15. 13. & Act. 7. 6.

To the second Question, I Answer; Some, by the fourth Generation, understand the fourth hundred year: taking every hundred of years for a generation. But this interpretation seems too much to force the phrase of the fourth Generation; and where doth Scripture style 100 years a Generation? Besides, according to this interpretation the promise was not exactly performed; for Israel came not into Canaan till 40 years after the term of the 400 years was expired. I like therefore their resolution better, who, by the fourth Generation, understand properly the fourth generation or descent of persons: not counted immediately from Abraham, but rather from Israel's going down into Egypt. And so the promise was punctually performed in the fourth Generation from that time Israel came to take possession of Canaan as their own. For Eleazar, who divided the land to the Tribes, was the fourth from Kohath, who was one that went down into Egypt. To this effect saith Ainsworth; This promise was verified, when Eleazar the son of Aaron, the son of Amram, the son of Kohath came out of Egypt and parted the land of Canaan to Israel, Josh. 14. 1. Kohath being one that went into Egypt with Jacob, Gen. 46. 11. 26. 1 Chron. 6. 2, 3. And before him Broughton; 400. years Abraham's Seed was to sojourn in a land not theirs, that is, not, Egypt only, but also first Canaan, unto which in the fourth age, Israel should return to hold it their own. These four are, 1. Kohath, 2. Amram, 3. Aaron, 4. Eleazar, who parted the land, Josh. 14. Kohath was one of the 70. Gen. 46.

(3) God gave the land of Canaan to Abraham's Seed, according to his Promise, notwithstanding all difficulties and impediments intervening betwixt the Promise and Performance. So powerful is God, so faithful his Promise: that all difficulties give way to the fulfilling thereof. These seven impediments were observable, 1. Israel's servitude and rigorous bondage under the cruel Egyptians, who would not let them depart out of Egypt. This impediment God removed by inflicting 10 sore and miraculous plagues upon Egypt, so that at last they were glad to thrust them out. 2. Their strait at the Red Sea, after they were got out of Egypt. The Red Sea being before them, Pharaoh and his Egyptian Army behind them, and the Mountains on each hand of them so that nothing but imminent and present destruction could probably be expected. This Impediment God removed by a Miracle, causing the Red Sea to open her womb that Israel might pass through it dryshod, which the Egyptians attempting to do were drowned. The sea was Israel's deliverance; the Egyptians destruction: Israel's Harbor; The Egyptians Grave. 3. Their many wilderness wants, Temptations and afflictions, extremely discouraging them in their journey to Canaan. But God supplied their wants, and relieved their afflictions. He gave them bread from heaven, Manna, Water out of the Rock; Rayment, their garments waxed not old; Health, their foot did not swell, for forty years together. He shown them their way, by his Pillar of fire and cloud by night and day: and healed the bitings of fiery serpents by the brazen Serpent. 4. Divers enemies in the Wilderness in the way to Canaan: viz. Amalek, Sihon King of the Amorites, Og King of Bashan, and the Midianites: But the Lord discomfited them all before Israel. 5. The many murmurings of Israel in the wilderness with their unbelief, disobedience, tempting of God, idolatry and other provocations were a great impediment to their coming to Canaan. For the Lord was for these sins resolving to destroy them, sware in his wrath they should not enter into his rest, and made them linger in the wilderness forty years till all that evil and provoking generation, except Caleb and Joshua, were fallen and dead in the wilderness. But Moses interceded for them, and the Lord in his riches of compassion forgave them, and brought the following generations into the promised possession▪ 6. The River Jordan after all these impediments were removed hindered them from entering Canaan▪ But Jordan was miraculously driven back at the Presence of the Lord, and Israel went thorough Iordans channel on foot to take possession. 7. Fnally, The smallness of Abraham's Seed, and greatness of their enemies. For, when Canaan was first promised, Abraham had no child at all. And when his Seed went to sojourn in Egypt, they were but seventy souls. How should these either withstand their enemies in their way, or drive out the Canaanites at their journeys end, w ^ch were many strong & warlike Nations▪ But this impediment God removed partly, by multiplying Israel extraordinarily, so that when they were first numbered in the wilderness of Sinai, they were from 20 years old and upwards males able to go forth to war 603550. besides women and children under 20. and besides all the Tribe of Levi. Partly by sending an Hornet of fear and terror upon the Canaanites before hand. So that their hearts did even melt for fear of Israel. And Partly by God's fighting for Israel, and delivering all their enemies into their hands. Thus God's Promise was stronger then all Impediments to the performance thereof. Stronger then Pharaoh and all his Egyptians; Stronger then all the waves of the Red-Sea; Stronger then all the distresses of the wilderness; Stronger then all their enemies in their way; Stronger then all Israel's sins in then journey; Stronger then all the proud streams of Jordan; and stronger then all the walled Cities and warlike Nations of the Canaanites. O blessed and puissant Promises of the Lord! who would not believe them, and rely upon them!

( •… ) God gave the land of Canaan to Abraham and his Seed forever, as their everlasting possession. He gave it to Abraham only by Promise. To his Seed by actual Performance. Hence Abraham, Isaac, and Jacob are styled not Heirs of Canaan, but Heirs of the promise. They inherited the Promise one after another: though that none of them actually inherited Canaan in then own persons, but in their Seed. They were content to wait God's time of performance; and therefore in their generations by Faith they so •… ourned in the land of Promise, as in a strange Country. Obi. But experience testifies that the Event hath not answered God's Promise, in▪ regard of the perpetuity of this Possession to Abraham's Seed. For Abraham▪s Seed the Jews are at this day, and have been long dispossessed of Canaan, and dispersed up and down the world: The Turks and Mohammedans possessing the same. Doth God's Promise fail? Answ. God's Promise is Truth, and cannot fail. It is always seasonably performed according to the intendment of God therein. And in this particular touching the everlasting Inheritance of Canaan to Abraham's Seed▪ It hath been faithfully fulfilled. For, 1. Canaan was an everlasting possession; That is properly perpetual without end or determination, in respect of the Truth & Mystery signified by Canaan. viz. Heaven, the Everlasting •… st of God's people. Canaan's Country, typified the Heavenly Country; as after we shall see. And thereupon that perpetuity which belonged to the Truth; is ascribed to the Type. Doubtless the Faithful Seed of Abraham, in Canaan chiefly eyed and enjoyed Heaven. z. Canaan was an everlasting, that is, a long-lasting possession to Abraham's Seed. After they were seized of it, it continued theirs more or less till Christ's coming, and somewhat after. Now as hath been formerly showed, The word Everlasting, or, For ever, doth not always denote that which shall be perpetual without all end, but sometimes that which shall be of long continuance though at last determinable. And thus Canaan literally taken, was an Everlasting Possession▪ that is; longlasting; till a new Constitution of Church-affairs and state in the Kingdom of Christ. As other types, so this typical Possession vanished the coming of Christ. 3. God's Promise of Canaan for an Everlasting Possession, was Conditional, not absolute. Israel failing in performance of the condition, viz. Covenant-keeping with God, was justly cast out of the Land of Canaan, and yet the Truth of God's Promise not at all violated. And though this condition be not so plainly expressed in God's foederall dispensation to Abraham, yet in the next Administration under Moses, it is evidently specified.

(5) Finally, God gave the Land of Canaan to Abraham's Seed upon excellent grounds and considerations. Especially, The Efficient, Impulsive, Occasionall, and Final Causes of God's giving Canaan to Israel, are observable. 1. The Efficient Cause of their possessing and inheriting it▪ was not the wisdom or Power of Israel; but God's singular Power and Providence, working and ordering all for them. Hence, It's wholly denied to them as their atchievment; and solely ascribed to God alone. He brought them out of Egypt: He carried them through the wilderness: He sent an Hornet of fear and terror before them upon the Canaanites: He cast them out by fighting for Israel: And he alone planted Israel therein. 2. The Impulsive, or Moving Cause, as it were inclining the Lord to give them actual possession of Canaan, was either Inward or Outward. ( ¹ ) Inward, The Lord's mere Grace, Favor Mercy and Loving-kindness to Abraham's Seed. This Scripture insists much upon, and magnifies it. ( ² ) Outward, Not any merit or desert of Israel, but his own Covenant and Promise which he had made with Abraham, Isaac, and Jacob, that he might perform it. Hence, Moses recites their sinful miscarriages against God, to beat them off from all confidence in themselves. 3. The Occasion of God's bringing Israel to Canaan, was not their righteousness; but the wickedness of the Canaanites, Amorites, &c. which was grown to that height, that their land did even spew them out. 4. Finally, The end which the Lord intended in giving Canaan to Israel, was, not that they might live there as they listed, &c. but that they might be so much the more careful to believe, love, fear, serve and obey him. That they might observe his Statutes, and keep his Laws.

Thus the Lord performed Canaan to Abraham's Seed.

3. Whether under Canaan Promised, some further Mysteries were not implied and intended to Abraham and his Seed: And what those Mysteries were; may deserve a little further consideration. And here though I prescribe not peremptorily to any man's judgment, yet let me freely propound mine own touching this matter: and then let the learned consider. Under the Inheritance of Canaan Promised to Abraham and his Seed, two further things seem plainly to be intended, viz. 1. The Heirship of the world, Synecdochically. 2. The Heirship of Heaven Typically.

(1) •… he Heirship of the World. This by a Synecdoche of the part for the whole, seems to be promised, in and under the Inheritance of Canaan to Abraham and his Seed. My ground for this, is that of the Apostle; For the Promise that he should be the HEIR Of THE WORLD, was not to Abraham, or to his Seed through the Law, but through the righteousness of Faith. Where read we in all the Old Testament that it was promised to Abraham or his Seed, that they should be Heirs of the World? Only in those Promises of the Inheritance of Canaan made to them. Canaan is not the world properly, but is put for the world figuratively, and Synecdochically. By World here, Some understand the World of all the Elect and faithful throughout all the Nations of the earth. Of these all Abraham is Father, and Jesu, Christ his chief Seed is Heir and possessor, Some understand only Heaven. Some understand the whole Creation, both Heaven and Earth, and all the Creatures therein, with whatsoever Heaven or Earth can afford, to render Abraham and his Seed happy. And that in token, and as a pledge, handsel, or earnest hereof, Canaan was given them by Promise, as being one of the most fruitful and most pleasant parts of the world, and the glory of all lands: yea a very Type of Heaven itself, as after we shall see. To this last, I subscribe as the best Interpretation of this Text; The plain Connection of the Context, and genuine force of the words and phrases inclining me hereunto; considering also that the Apostle testifies, Godliness is profitable to all things, having Promise of the life that now is▪ and of that which is to come. And elsewhere; All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life▪ or Death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is God's. So then by Covenant and Promise Abraham and his Seed had a right to all the Comforts and good things of the world, as well as to Canaan: and by virtue of this Promise of Canaan they actually enjoyed all necessary blessings and Comforts of the world, not only when they came to possess Canaan, but before that, even whilst they sojourned in Canaan, Egypt and in the wilderness. Friends and foes, men endbeasts, land and sea, Heaven and Earth, serving them and furnishing them with varieties of enjoyments according to their emergent necessities to the admiration of the world.

(2) The Heirship of Heaven itself. Not only the whole world was Synecdochically promised under the Inheritance of Canaan, but more especially and principally, Heaven itself. Typically, as the most excellent and glorious part of the world. For better clearing of this, two things are to be evidenced, viz. 1. That Canaan was a Type of Heaven. 2. Wherein it was such a Type of Heaven. I. That Canaan was a Type of Heaven; is hinted by many Writers, but not •… o demonstrated, as might be desired. These Arguments may evince that Canaan was a Type of Heaven: and consequently that in the Promise of Canaan Heaven itself was promised. For 1. The Land of Canaan is styled by the Apostle, God's Rest; into which they that believed not, could not enter. And yet he speaks of another Rest remaining to the people of God, different from both the Sabbaths Rest, and Canaan's Rest: viz. Such a rest, which Jesus, that is, Joshua hath not given God's people, namely, The Heavenly Rest; wherein God's people perfectly rest from all their works and labors of sin and sorrow. For if Jesus had given them Rest, then would he not afterwards have spoken of another day. There remaineth therefore a Rest to the people of God. For he that is entered into his Rest, he also hath ceased from his own works, as God from his. Let us labor therefore to enter into that Rest, lest any man fall after the same example of unbelief. Canaan theresore the Temporal Rest, typified and shadowed out Heaven the Eternal Rest. 2. Abraham, Isaac, and Jacob, are said By Faith to sojourn in Canaan the land of Promise as in a strange Country: confessing themselves to be strangers and Pilgrims on earth. Why? Because they looked for a City which hath foundations, whose builder and maker is God. Seeking and desiring a better Country, that is, An Heavenly. Therefore their eye of Faith looked at the Promise of Heaven, in the Promise of Canaan: and thereupon they were contented to live in Canaan's Country as Pilgrims, in hopes that they might live in the Heavenly Country as Denizons and Citizens. Now their Faith could not have acted from Canaan to Heaven judiciously, unless Canaan had been proposed and Promised to them as a Type of Heaven. 3. The City Jerusalem▪ and Mount Zion in the Land of Canaan, were Types of Heaven: much more Canaan itself. As sojourning in God's Tabernacle, denoted the moving unsettled militant state of the Church on earth; so dwelling in God's holy Hill, that is, Zion, near which the Temple was built, represented the fixed triumphant condition of God's Church in Heaven. And we have mention of The Heavenly Jerusalem, that is, not only the Spiritual Church under the New Testament on earth, but also the Celestial Church of the glorified in Heaven: as the Citizens of that Jerusalem there mentioned, The innumerable company of Angels, and Spirits of just men made perfect, do not obscurely intimate. II▪ •… herein▪ or in what respect Can̄aan was a Type of Heaven. The correspondence betwixt the Type and Antitype, Canaan and Heaven, consists chiefly in these three things. viz. 1. The People possessing both. 2. The way and manner how they are brought into these possessions. 3. The Nature of the Possessions themselves, In these Regards there's much resemblance betwixt Canaan and heaven.

The People possessing Canaan and Heaven have these mutual resemblances. 1. Both of them must be the Seed of Abraham. Possessors of Canaan his Natural Seed: Possessors of Heaven his Spiritual Seed. And if ye be Christ's; then are ye Abraham's Seed, and heirs according to Promise. 2. Both of them must be circumcised Israel could not possess Canaan till they were circumcised in their flesh: The Spiritual Israel of God cannot possess Heaven till they be Circumcised in Heart. 3. Both of them must be warriors and Conquerors over all their enemies, both in their way, and at their journeys end. Those that went to Canaan, warred with Amalek, Sihon, Og, Midian, and all the powers of Canaan; and overcame them all: Those that go to Heaven, must fight with the Flesh, and all its lusts, The World, and all its snares in Prosperity and Adversity, The Devil, and all the powers of darkness, Death and all its terrors, and overcome them all: The Promise still runs to him that overcomes. And in all these we are more then conquerors: even Triumphers through him that loved us. 4. Both must be Believers▪ They that believed entered into Canaan: whilst others could not enter in because of unbelief: So▪ he that believes shall enter into Heaven and be saved, but he that beileves not shall be damned, yea he is damned already, and the wrath of God abideth upon him.

The way and manner of coming to possess Canaan and Heaven, gave great similitude. For, 1. Canaan was Promised by God, long before it was possessed▪ So Heaven is promised long before it be enjoyed. 2. Israel must first be delivered from Egypt's bondage and miserable slavery, come into Covenant at Mount Sinai, and so •… ourn a long time in the wilderness, encountering with many enemies and afflictions, before they could come into Canaan: So God's Elect must first be delivered by effectual Calling out of their Spiritual bondage and slavery under sin and Satan▪ come into Covenant with God at M. Zion, and sojourn a long time, even all their life time, in the wilderness of this world, conflicting with many Adversaries, Temptations and Tribulations, before they can enter into the Kingdom of Heaven. 3. They that went to Canaan were baptized in the cloud and in the sea; and all the way nourished with Manna, bread from Heaven, and water out of the Rock: So they that go to Heaven, must in their journey thither make use of God's Ordinances, especially they must be baptized with the blood and Spirit of Christ, and be nourished with the true bread and water of life, Jesus Christ that came down from the Heaven of Heavens, those Mysteries Exhibited in God's Ordinances. 4. Israel was brought to the borders of Canaan by Moses, but Joshua brought them into their Possessions as their chief Captain, subd •… ing all their enemies before them, so that not one good thing promised did fail: So God's Elect are brought to the borders of Heavenby Moses and the Law, The Law being the Schoolmaster to bring them unto Christ; but Jesus-Christ only the true Joshua, is the chief Captain of their Salvation, who subdues and treads all his and their enemies under their feet, making all God's Promises in himself yea and Amen, and at last possessing them of heaven itself. 5. Israel was brought to Canaan notwithstanding all difficulties, impediments and impossibilities. God in performance of his Promises made them all give way to Israel, yea become contributary and serviceable to them. The Red-Sea shall be dry'd, the Rock of flint shall run floods of water, Heaven shall rain bread, The Cloud shall still screen and cover them from the parching heat, Jordan shall be driven back, Sun & Moon shall stand still till they be avenged of their enemies, walls of Jericho shall fall down to the ground, yea all things shall conspire to bring them into Canaan. So God's Israel shall be brought to Heaven notwithstanding all imaginable dangers, difficulties, impediments or impossibilities. Not sin, nor sorrow, nor Death, nor Devil, nor things present or to come can shut them out of Heaven. God in Performance of his Promise will remove all rubs and obstructions: yea make all things work together for their good, for their best. 6. Joshua gave every Tribe his particular Inheritance in Canaan, not according to desert or merit, but by line and lot, himself inheriting among them. In Canaan there was room for them all. So Jesus Christ gives all his Elect Inheritance with himself in Heaven, not after their desert, but the riches of his mere grace. They reign as coheirs with Christ: they are glorified together. In my Fathers house are many mansions, (said Christ)— I go to prepare a place for you,—that where I am, there may ye be also. 7. When Israel came to eat the fruit and corn of Canaan, Manna ceased. The water out of the Rock, the pillar of fire and cloud, &c. all these ceased. So when God's Elect shall come to heaven, when once they shall taste of those blessed and best provisions of that heavenly Country, then Manna shall cease, then all the Ordinances, Administrations and Dispensations of the Gospel shall cease. Then (as Jerome hath it▪ All Book-learning shall cease. Then (as Paul saith) Prophecies shall fail, tongues shall cease, knowledge shall vanish.—When that which is perfect is come, then that which is in part shall be done away. Then there shall need no more Sermons, Sacraments, weekly Sabbaths, &c. For Christ will be an endless Sermon, Sacrament, Sabbath, &c. to his members. And I saw no Temple therein (that is, in the new Jerusalem ) For the Lord God Almighty and the Lamb are the Temple of it. And the City had no need of the Sun, neither of the Moon to shine in it. For the glory of God lighteneth it, and the Lamb is the light thereof. Yea then Christ shall deliver up his Mediatory Kingdom, in regard of all manner of present Administrations, to God even the Father, that God may be all in all▪ 8. Multitudes came out of Egypt, and went towards Canaan, even almost to the borders of the Land▪ who yet were never able to enter in, but perished in the wilderness. So, Many shall seek to enter in at the strait gate of heaven, but shall not •… e able to enter. Many shall seem to come out of the Egypt of their carnal bondage, and to make great progress towards Heaven; as Herod did many things; Agrippa almost, within a little, persuaded to be a Christian; the Scribe not far from the Kingdom of God; Those backsliders in the Hebrews▪ tasting of the heavenly gift, and of the powers of the world to come; and the foolish Virgins even knocking at Heavens gates; and yet all shut out as workers of iniquity.

The Nature of the Possessions themselves is very suitable. For, 1. The wicked Canaanites, &c. were cast out of Canaan before Israel was possessed thereof: So the wicked apostate Angels were cast out of Heaven, before any of the elect sons of men were received into Heaven. 2. Canaan was a land of Temporal Rest, God's Rest, provided for his people: wherein he gave them rest from all their Pilgrimages, and Enemies on every side: Heaven is God's eternal Rest, wherein he gives his people rest and tranquility from all their Sins, Sorrows, Labors, Temptations and Enemies whatsoever. 3. Canaan was a land flowing with Milk and Honey, with Commodities and Comforts, Profits and Pleasures. So Heaven flows, and overflows, with joys, fullness of joys & pleasures, at God's right hand for evermore. 4. Canaan was the glory of all lands, of all the Earth. So Heaven is the Glory of all the world. All the spendour and beauty of the Earth in its utmost perfection, is but darkness and deformity to Heaven's transcendent and surpassing brightness. If the New Jerusalem coming down from God out of Heaven be so eminently glorious: then Heaven itself must needs be much more superemmently glorious. 5. In Canaan was God's Special Presence of Grace, so as it was not in any other land on Earth. In Salem was his Tabernacle, his dwelling place in Zion. There he dwelt between the Cherubims: and thence he conferred with his people. But in Heaven is God's Special presence of Glory, more then in all the world besides. There he Manifests himself fully, familiarly, ravishingly, and eternally, with open face to all his Saints and Angels. There we shall See God without imperfection, Enjoy God without interruption, & in that vision and fruition of God be ravished to admiration. In him we shall have all varieties of felicities for all our Faculties, for all our affections, for all our senses. Heaven is the glory of the world; but God the Glory of Heaven: whose glorious presence makes heaven glorious. Whatsoever Happiness Heaven, Saints, or Angels can afford▪ it is all con-centered in God boundlesly: In them are but drops, in him the Ocean of all fullness. He will be the Head of Saints, the Lord of Angels, the jubilee of joy, the strength of felicity, the length of eternity, the life of immortality, the Heaven of Heaven, and the very Glory of glory.

4. Inferences hence resulting. Did God Promise Canaan's inheritance to Abraham and his Seed, and in Canaan, the world, and Heaven itself? Then,

( ¹ ) The Change of Times and States, the disposal of Kingdoms, Countries, and Nations, belongs to God as his Prerogative. Here God by promise gave, and by Providence afterwards performed, all the Nations and Kingdoms of Canaan to Abraham and his Seed. As he formerly gave Israel the treasures of Egypt, at their departure thence: so he afterwards gave Israel the lands and all the wealth of Canaan for their inheritance. Nor did the Lord herein wrong to any. He gave nothing, but what was his own: and may he not freely do what he will with his own? The Earth is the Lord's, and the fullness thereof; the round-world, and they that dwell therein. The Egyptians had forfeited their wealth, and the Canaanites their Country, by their sins: The Lord takes advantage of the forfeiture, and gives them to his own people. And who shall control his proceedings? He changeth the Times and the Seasons; He removeth Kings, and setteth up Kings. — The most High ruleth in the Kingdom of men, and giveth it to whomsoever he will. — Whose dominion is an everlasting dominion, and his kingdom from generation to generation. And all the inhabitants of the Earth are reputed as nothing: And he doth according to his will in the Army of Heaven, and among the inhabitants of the Earth▪ and none can stay his hand, or say unto him, What dost thou? How strange and wonderful have been his providential dispensations to these Islands of great Britain and Ireland, even in these our days! Who could have imagined such great and sudden alterations in the whole frame of Civil Government! It becomes us to look beyond instruments herein to the Supreme over-ruling hand of Heaven, admiring his greatness, adoring his wisdom, and trembling at his judgments.

( ² ) God's Promises to Abraham and his Seed were very mysterious. Besides the Literal Mercy expected, there were spiritual mysteries intended in most of God's promises. Under Israel, Christ: under multitudes of Nations of Abraham, the plenteous Conversion of the Gentiles: under Abraham's blessing, the blessedness of all the Elect, With all spiritual blessings in Heavenly things in-Christ: and here, under Canaan, Heaven was promised to Abraham and his Seed. By visibles, God did lead them to invisibles; by terrestrials, to caelestials; by corporals, to spirituals; by temporals, to eternals. When we read these ancient promises, we must intentively dive and pry into the mysteries of the promises, lest we lose the very Marrow and Kernel of them.

(3) Not only Carnals and Temporals, but also Spirituals and Eternals were propounded in God's Covenants and Promises to the Fathers under the Old Testament, and apprehended by them▪ In Canaan God assured Abraham and his Seed of Heaven. And both Abraham and his Seed so understood and applied the Promise; whence else did they deny their own Native Country, having opportunity of returning: sojourn in Tents in the land of Promise as pilgrims and strangers in a strange land: and look for a City that hath foundations, whose maker and builder is God; expecting a better Country, that is, an heavenly? Their Hopes and Heart were above the skies, therefore they so easily trampled all Canaan's enjoyments and excellencies underfoot. They then who fancy that God fed Abraham and the fathers only with the Husks of Earthly mercies, promising to them no further then visibles in Canaan: do not only proclaim their own ignorance and folly, but bely the fathers happiness, and blaspheme the Lord's heavenly dispensations towards them.

(4) No length of time, nor multitudes of interposing impediments can prevent, evacuate, or disappoint God's Promises, that they should not be performed. We need go no further, for demonstrating this, then to God's promise of Canaan to Abraham and his Seed. Canaan was promised to Abraham 400 years, yea 430 years before it was performed; besides the 40 years pilgrimage in the Wilderness. Yet all this length of time did not blot God's promise out of his mind, but he punctually remembered his Covenant and Promise to Abraham and his Seed in the appointed Season. Impediments hindering Abraham and his Seed from possessing Canaan promised, were many, great, and to human sense invincible. As, 1. Abraham's childlesness, and Sarah's barrenness. 2. The fewness and weakness of Abraham's Seed, after God had miraculously given him Isaac. But 70 Souls went into Egypt. What could 70 Souls do in dispossessing the many strong Nations of the Canaanites? 3. The extremity of the Egyptian pressures and bondage, out of which they had no visible hopes of deliverance. Especially their Miseries and bondage being deeply aggravated, by Moses coming to deliver them. 4. The Egyptian Army pursuing them at the Heels, and ready in rage and revenge to cut them off; as soon as the Lord had by strong hand and many wonders brought them out of Egypt. 5. Their inextricable strait at the Red-Sea: The Sea being before them, Egyptians behind them, and Mountains on each side of them, that there was no way of escape from imminent destruction. If they march forward, they are drowned in the Sea: if they retreat backward, they run upon the sword of the Egyptians: other ways they could not go because of the Mountains. 6. Their many Enemies in their way to Canaan, Amalek, Zion, Og, and Midian. 7. Their many invincible distresses, dangers and difficulties in the parching, dry, desolate, howling Wilderness. Wherein Nature had provided neither food to eat, nor water to drink, nor raiment to put on, nor Medicines to Heal their diseases, nor shelter to defend them from heat or cold, &c. Nor way for them regularly to walk in. 8. Their many sins and provocations in the Wilderness, frequently exasperating God's wrath against them to destroy them and cast them off forever. 9. The destruction of all that Generation which murmured against God, whose carcasses fell in the Wilderness except Caleb and Joshua. 10. The Death of Moses upon Mount Nebo, near the very borders of Canaan, within view of the land, who was their chief Captain and Conductor from Egypt thither, and with whom God had manifested himself wonderfully. Hereupon Israel might look on themselves as on a ship brought almost to shore, but splitting and wracking in the very Harbor. 11. The unpassableness of the proud River Jordan, beyond which Canaan lay. 12. The great strength of Canaan by reason of many warlike Nations, sons of Giants, and strong fortified Cities, all which they were to conflict with and Conquer before they could take possession, after they had passed Jordan. O what Armies of impediments were here against the accomplishment of this one Promise of Canaan! Yet at last the Promise overcame all these difficulties, removed everyone of these impediments, and brought the Seed of Abraham into Canaan's possession. All the oppressions and bondage of Egypt could not keep God's Promise prisoner; All the Host of the Egyptians could not cut it off; All the waters in Jordan and the Red-Sea could not drown it; All the wants and miseries of the Wilderness could not starve it to death; All the high walls of Canaan could not keep it out; nor could all the Nations of the Canaanites defeat or overthrow it. O Potent and victorious Promises of God! who would not rest up on them, and trust to them, against all imaginable Impediments? O Christian, God hath promised thee, not Canaan, but in Canaan Heaven itself. Why dost thou doubt of God's performance? Whatever be the difficulties betwixt his Promise and performance of Heaven, they shall all be clearly taken out of the way. Fear not this worlds wilderness-troubles, fear not the Jordan or Red-Sea of any persecutions, nor be afraid of any spiritual Egyptians or Canaanites, those powers of darkness. That God who for his promise sake cleared Israel's way to Canaan, will clear thy way to Heaven.

(5) Abraham's true Seed are the richest Heirs in this world. Experience indeed tells us, that for most part God's people have least actual share in the treasures of this world: but this Promise of Canaan, under which the world and Heaven were also promised to Abraham's Seed, imports them the greatest Heirs.

How rich heirs were Abraham's true Jewish Seed, by this Promise! They were Heirs of Canaan, the glory of all lands, according to the letter of the Promise. And consequently they that believed among them, were in Canaan, (which was Situate in midst of the Nations, ) Heirs of the world, and of Heaven itself, as hath been showed according to the mystery of the Promise

How rich heirs also were Abraham's true Christian Seed! For, though they are not Heirs of the Earthly Canaan, as the Jews were: yet are they Heirs of the world, and of Heaven; and this their Heirship is pleadable from this promise of Canaan, as well as from other Promises. And if ye be Christ's; then are ye Abraham's Seed, and Heirs according to the Promise. What Promise? viz. according to the Promise which God made with Abraham, especially touching the inheritance of Canaan. Mark also what the Scripture saith elsewhere; All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours: and ye are Christ's, and Christ is God's. And again; Godliness is profitable to all things, having promise of the life that now is, and of that which is to come. Christ is Heir of all things, as Mediator, and Head of his Church: And all his members are coheirs with him, and that to an inheritance incorruptible, and undefiled, and that fadeth not away reserved in Heaven for us. So then, all true believers, the Spiritual children of Abraham are heirs of the world, and especially of Heaven the Glory of the whole world: and of all the blessings, privileges and comforts, necessary to their happiness and Salvation, which Heaven, or Earth, or the whole world can afford them.

Object. Bur if true believers, Abraham's true Christian Seed, be such Heirs, how comes it to pass that they enjoy so little of this world: whilst wicked men and unbelievers so flow and overflow withal sublunary enjoyments? Experience shows they are not such Heirs, as Scripture seems to imply.

Answ. To this I say; 1. True believers are the greatest and only Heirs in this world by Covenant and Promise, though they have not the actual use and enjoyment of many things, which wicked men do plenteously possess. Want of things promised in actual use and possession, hinders not their Property, right and title by Covenant. The heir is in Right and Title, Lord of all: though in his Minority he differs nothing from a Servant. Jesus Christ was Heir of all things: though he was actually very poor, and had not where to lay his Head. So Christians may have all things in Promise: when they have little or nothing in possession. Contrariwise unbelievers have nothing at all by Covenant and Promise, though they have never so much in actual possession. Though in Civil States, they have an human right to, and property in the things they enjoy: yet in regard of true Spiritual foederal right, they are but mere usurpers, being strangers to God's Covenant. The earth they tread on, the air they breath in, the Heavens they look on, the food they eat, the water they drink, the raiment they wear, the Houses they dwell in, the beds they lie on, and their other possessions which they use, are none of theirs in this sense: much less the felicities of a better life. In a word, here that Paradox is true, Believers are as having nothing: and yet possessing all things: Unbelievers as possessing all things, and yet having nothing. 2. The little pittance of the world which God's people do enjoy, far surpasseth all the enjoyments of unbelievers. A little that the righteous man hath▪ is better then the riches of many wicked ones. Better in regard of, ( ¹ ) His Title. His little he hath, Partly by special fatherly Providence: Partly, by Covenant and Promise: Partly, as coheir with Christ. ( ² ) His acquisition, or obtaining of them. He acquires them, More justly and Conscientiously, 1 Sam. 12. 3, 4. More orderly, first seeking the Kingdom of God, and his righteousness, Mat. 6. 33. Psal. 4. 7, 8. with Mat. 19. 23. More moderately and self-denyingly, Prov. 30. 8, 9. with 1 Tim. 6. 9, 10. (3) His use of the little he hath. For he useth it, More thankfully, Job 1. 22. with Hab. 1. 16. More Self-denyingly, 1 Cor. 7. 30. 31, &c. with I am. 4. 4. More Contentedly and comfortably, Phil. 4. 11, 12, 13. 2 Cor. 6. 9, 10. More charitably, Psal. 37. 21, 26. with Mat. 25. 35. to 46. More happily, prosperously and successfully. God's blessing being promised to be upon him and all that he hath, Deut. 28. 1. to 15. Psal. 37. 17, 18, &c. Prov. 10. 20. But his curse being threatened to the wicked and all that belongs to him, Deut. 28. 15. to the end. Hag. 1. 5, 6, &c. (4) Better shall be the righteous man's little in regard of his account for the same at the day of judgment, Mat. 25. 35. to the end. with I am. 5. 1, 2, &c. In these regards I dare say, the righteous man's little, is incomparably better then all unrighteous men's mickle. His poverty, is far richer then their plenty. He hath far more when he hath almost nothing at all, then they when they have most of all. 3. Believers, Abraham's true Seed, have a rich Compensation of all their Temporal wants, by Spiritual enjoyments. If they have not gold, they have grace: if they have not riches, they have righteousness: if they have not outward possessions, they have inward Comforts and contentments: and these are an hundred fold better now in this present time. 4. In Heaven believers shall have such full fruition of unmixed felicities forever, as shall utterly surpass all earthly enjoyments in their highest perfection. As the afflictions, so the possessions of this present life are not worthy to be compared to the glory that shall be revealed in us. 5. If the Lord keep his people short in regard of their earthly allowance, it is in much wisdom and faithfulness for their good, viz. (1) To chastise them for their frailties. ( ² ) To prevent the abuse of his blessings. (3) To exercise the more their faith and graces. Or ( ⁴ ) To pitch their affections more resolvedly on things above. All these things Considered, Abraham's true Seed are greatest Heirs of all by Promise, &c. though their pittance be very small in actual possession.

( ⁶ ) How Comfortable this Promise of Canaan to Abraham's Seed, both Jewish and Christian.

To his Jewish Seed; That, after all their Pilgrimages, they should have an heritage on Earth: after all their bondage in Egypt, and afflictions in the Wilderness, they should enjoy liberty and prosperity in a land that should be theirs: after all their toil, travel and conflicts with many adversaries, they should at last enjoy a land of Rest; God's Rest, wherein they should rest from their enemies round about: after all their patience and expectations of Faith and Hope, they should at last inherit the promised Canaan. And in Canaan have handsel of the whole world, and of Heaven itself▪ Certainly Canaan had never been so welcome to Israel, if they had not first been in Egypt and the Wilderness. Egypt's brick, clay; and iron-furnace, together with the wilderness wants and afflictions, made Canaan's milk and honey double sweet and delightful. Contraries set off one the other with the more grateful luster. Liberty is sweet to all, but double sweet to them that have been inthralled. Rest is sweet to all, but double sweet to them that have been tired and turmoiled. And Mercy after misery, is double Mercy.

To his Christian Seed. Canaan's Inheritance reached but to the Jews: but the Heirship of the world, and of Heaven itself, wrapped up mysteriously in Canaan, extendeth even to Christian Gentiles also. So far as any worldly comfort or possession shall be necessary and good for them, they shall be sure to have it. However, they shall not miss of the Heavenly Canaan when they die.

(7) Finally, Let all God's people, Abraham's true Christian Seed, be hence instructed in reference to the Promised Canaan above, to demean themselves on Earth, as Heirs of the Heavenly Canaan. viz. 1. To get out of their natural Egypt fully. They were once wholly inthralled in the Egyptian, and more then Egyptian bondage, under sin and Satan by Nature. Satan the cruel Pharaoh, sin, lusts, and temptations the rigorous taskmasters. They are delivered in part from their Dominion: yet still there remains a Law in their Members, rebelling against the Law of their mind, and captivating them to the Law of sin. Let them strive to destroy this Law in their Members, all the remains and relics of sin in them unmortified: Let them not leave an hoof behind. 2. To bear the hardship of this wilderness patiently. This world is the Christians wilderness. In this world they shall meet with many wilderness wants, troubles, temptations and distresses. Let them not murmur like unbelieving Israel of old, against divine dispensations: but wisely consider, this is God's high way to Canaan. Christ himself first suffered: and then entered into his glory. And proportionably Christ's Members must through much tribulation enter into the Kingdom of God. Let them bear a while patiently: Heaven will make a rich amends for all. And no wilderness afflictions can keep them out of their heavenly Canaan's possession. 3. To conflict with all their Spiritual enemies valiantly that oppose their coming into their Heavenly Canaan. Israel had not so many corporal, but Christians have more Spiritual Adversaries. The world with all its ensnatements, the flesh with all its corruptions, the Devil and his Angels with all their Temptations. Yet, as those Corporal enemies were not able to stand before Israel: no more shall these Spiritual enemies be able to stand before thee. Thou art sure of victory: yea thou fightest with foes foiled already Christ hath overcome the world, condemned sin in the flesh; and spoiled Principalities and powers, triumphing over them openly upon his cross, and leading Captivity captive in his Ascension: and all this for us. Fear we not, gird we on the complete Armor of God, and quit we ourselves like men: there are more with us then against us. 4. To follow their chief Captain Jesus Christ constantly. Joshua followed the Lord fully, and they that followed him were conducted by him into the Earthly Rest: Jesus Christ the true Joshua followed the Lord more fully; and they that follow him in his Doctrine, and Example of well-doing, and suffering for well doing sincerely, shall with him enter into the heavenly and eternal Rest. If we walk as Christ walked, and suffer with him; we shall also reign with him, and be glorified together. 5. To manage every condition on earth contentedly. What though the Sun of prosperity one while shine: and the storm of Adversity another while blow? What though the Lord lift us up and cast us down? Yet be we silent, and contented in all tossings and changes of state. The wilderness of this world hath many vexations, but Heaven hath many more contentations. The Heir is contented to wrestle through all the troubles of his Minority, in hopes of his Inheritance; and why should not we contentedly digest all conditions on Earth, in Hopes of Heaven? How contentedly did Paul live, after he had been in the third Heavens for a while in a rapture? How contentedly should all live that shall come to the third Heavens both in soul and body forever? 6. Finally, To breath and long after their heavenly Country. The travellers thoughts are not so much on his way, as on his journeys end. The Pilgrim minds home, much more then his Pilgrimage. Israel had small cause to be in love with the wilderness: but to be longing for Canaan. Yea Abraham, Isaac, and Jacob lived in Canaan, but much more minded heaven. They contented themselves as Pilgrims with moving Tents, and professed themselves strangers on earth, because they looked for a City that hath foundations; expecting a better Country, that is, An Heavenly. Let us tread in their steps. Though our bodies be on Earth: yet let our hearts be in Heaven. Though our condition and actions be below; yet let our conversations and affections be above. Let us oft break out with good old Jacob on his dying bed. O Lord, I have waited for thy Salvation; and with David; My heart and my flesh crieth out for the living God. If David so fervently panted after God's Presence in this world: how much more should we pant after the immediate vision, and full fruition of him in the world to come. The Church crieth; Make haste, O my beloved, and be thou like to a Roe or to a young Hart, upon the Mountains of spi •… es. And let every Believer Echo out, with strong cries and groans, Even so come Lord Jesus, Amen.

Thus of the fifth Covenant-Mercy promised to Abraham and his Seed; viz. The Inheritance of Canaan.

VI. The closing up of Abraham's days in a good old age in peace; may be the next and last Covenant-Mercy which the Lord promised to do for Abraham. And thou shalt go to thy fathers in peace; Thou shalt be buried in a good old age. In that same day the LORD made a Covenant with Abram, &c. This Promise was one Branch of God's Covenant with Abraham: and it contains a Covenant-Mercy more peculiar to Abraham. Note here the sense, Accomplishment and life of it.

1. The sense of the Promise, seems to be this. 1. Abraham's going to his Fathers, denotes his Death, or Natural dissolution. The body, or dust returning to the Earth as it was: and the Spirit to God that gave it. With God the Spirits of just men made perfect, are at rest. The phrase, of going to his fathers, imports then the Immortality of Souls, living with God. The souls of the faithful Patriarchs deceased before Abraham, were the Fathers to whom God promiseth that Abraham should go when he died: that with their Spirits made perfect, his might be perfect also. Sometimes it is styled, gathering to his people, or Gathering to his Fathers. 2. Abraham's going to his Fathers in peace, signifies His Dying in a prosperous successful and flourishing State. For by [ Peace ] the Hebrew phrase frequently intends all manner of Prosperity, and outward welfare, as Scriptures abundantly testify. Peace is not only opposed to war, more strictly; but also to all manner of affliction and misery, in a larger acceptation. And thus it is intended here in this Promise. 3. Being buried in a good old age; Heb. in a good Hoary-age; intimates, that Abraham should extend his days on Earth unto fullness, maturity or ripeness of age. He should not be cut off in midst of his days▪ nor before, as is threatened to the ungodly: but he should fulfill the course of Nature, even till hoary-age evidence him ripe for the grave. Eliphaz expresseth it well to Job; Thou shalt come to grave in a full-age: even as a shock of corn ascendeth in his Season. This the Mercy here Promised to Abraham: and that a Considerable mercy. Though Abraham should be a pilgrim on Earth, yet as he should not live a poor and despised life; so he should not die an unprosperous, overhasty or untimely Death. His life should be crowned with length of days; that so he might have the larger time, ( ¹ ) to walk with God; ( ² ) To Act his Faith and other graces; (3) To observe the accomplishment of God's Promises; ( ⁴ ) And to Treasure up spiritual provisions for his better, viz. his heavenly Country. And his length of days should be Continued, and closed up with Peace and prosperity on every side.

2. The accomplishment of this Promise to Abraham, was punctual. These are the days of the years of Abraham's life which he lived, 175 years. Then Abraham gave up the Ghost, and died in a good old age, an old man and full of years; and was gathered to his people.

3. Hence these Corollaries or Inferences may be noted, viz.

( ¹ ) The Dearest of God's people are liable to death. Abraham the special friend of God, highly favored, and many ways privileged; yet he must die and be buried. The eminentest of his posterity also, liable to Death as well as Abraham, Isaac, Jacob, Joseph, Moses, Joshua, David, &c. were not exempted from Natures dissolution. None of them were without sin: And were sin hath once entered▪ Death the wages of sin follows, and cannot ordinarily be excluded. Sin at their best in this life, had in-being in them, though not dominion over them: and proportionably they are exposed to the condition of Death, though exempted from the curse of Death. Yea Jesus Christ himself, who had no sin of his own inherent, but only our sins imputed; yet was subject to Death, and Burial for our sins. The translation of Enoch and Elijah, that they should not see death, are extraordinary and exempt cases; Yet their translation, and the last Transmutation of the living at the day of judgment, are equivalent unto Death. Why then should any the children of Abraham, the Members of Christ, either think strange, or be afraid of Death or Burial? Nay it is well for God's people that they may die on earth, that they may live in Heaven. To be necessitated here to live always, in absence from the Lord, whom their souls love; what were it else but a privation of their dearest life, and a continued dying?

( ² ) When God •… people die, they go to their Fathers. Abraham dying went to his Fathers: and all Abraham's Seed dying, go and are gathered to their Fathers. Their bodies are gathered to their Fathers dead dust in the earth: Their spirits to the Spirits of just men made perfect in Heaven. Dying Saints may lose the society of sweet Relations Natural, o •… Father, Mother, Husband, Wife, Children, &c. yea of Christ's dearest Members here on earth, with whom they had often wept, prayed, worshipped, and taken sweet counsel together: But they presently gain Society with their Fathers in Heaven, even all the Spirits of just men made perfect from the foundation of the world. Thus, they not so much lose as change their Re lations and Societies: They are but Natural allies, and imperfect Saints which they lose: they are Spiritual kindred, and perfect Saints which they gain; Adam, Abel, Enoch, Noah, Abraham, all the Patriarchs, Prophets, Apostles, Saints and Martyrs.

(3) To die in peace, in a good old age, is a Mercy which sometimes the Lord affordeth unto his people. Here God promised it to Abraham; and afterwards performed it to him. Length of days, till a good old age, is elsewhere often promised to God's people: and in like manner performed to them; as to Job, Gideon▪ David &c. And how can we look at length of days thus promised & performed by God to his People, but as a singular blessing and Mercy? For, 1 Long life is a long continued Testimony of God's constant care and Providence over his People, preserving them from many dangers, distresses, and deaths; ordering and over-ruling the worst of evils for good; and furnishing them with all necessary enjoyment, sometimes strangely, always seasonably. What rare experiences of Divine dispensations in this kind, had Noah, Abraham, Isaac, Jacob, Joseph, Moses, David, and others by means of their length of days? 2. Long life, is a long opportunity wherein God's people may more fully observe the power, wisdom, and goodness of the Lord in providing so mysteriously for the peace of Jerusalem, and the prosperity of Israel. Probably King Hezekiah so mourned at the Sentence of Death sent to him, and desired longer life, for the perfecting of Church-Reformation. Paul was contented to abide in the flesh for the Churches benefit, though as to his own personal advantage, he desired to be dissolved and be with Christ, which was best of all. Good old Simeon lived so long, as at last to see the Lord's Christ, and to take that blessed babe in his Arms. Had he died young, he had missed that happy Opportunity. 3. Long life is the Saints large Seed-time for eternity. Therein they have the more ample Opportunity, For advancing of God's glory; For advantaging their own Salvation, By purging out of Sin, Growing in Grace, Making their calling and election sure, and by abounding in all well-doing; yea for promoting and furthering the Gospels Glory, the Spiritual and Eternal good of children, friends, dear allies, and of all round about them. While life lasts all these may be endeavored: but there's no operation at all in the Grave. In these regards length of days is a great blessing: For these ends long life may be desired by God's children. The hoary Head is a crown of glory, if it be found in the way of righteousness.

Thus we have seen, What the Lord will do for Abraham and his Seed.

Next, of what the Lord will be to Abraham and his Seed, viz. ^1. His Shield, ^2. His Reward, 3. His God. His Shield, to protect him: His Reward, to enrich him: His God, to be All in all to him. His Shield against all evil: His Reward for all Good: His God, for all Happiness in this and the world to come.

I. The Lord will be his Shield. After these things the word of the LORD came unto Abram in a vision, saying; Fear not Abram: I will be thy shield, Thy Reward great vehemently. These words God spake to Abraham, when he was now returned from the slaughter of the Kings, having rescued Lot taken prisoner by them, and refused to accept any the goods or spoil recovered, though offered to him by the King of Sodom, as a just reward of his victory. Then the Lord said to Abraham; I thy shield; thine exceeding great Reward. As if he had said; Abraham, Fear not that this act and achievement of thine should create thee many and dangerous Enemies, I thy shield, I will protect thee against all thine adversaries: And though thou hast refused the King of Sodom's Reward of the Spoils thou hast recovered, yet thou shalt not go unrewarded, I will be thine exceeding great Reward. Oh how Abraham gained by his gallantry and nobleness of spirit! He refuses the King of Sodom's Rewards, Abraham disdained it should ever be said, He had made Abraham rich: And he gained the King of Heaven's Rewards; yea, The LORD himself will be his exceeding great Reward. And, as Augustine appositely; What sweeter Reward from God, then God himself?

These words our last English Translators took to be Assertory, affirming what God then was to Abraham at that present: rather then Promissory; assuring what God would be to Abraham for the future. And therefore they thus render them; I am thy shield, and thy exceeding Great Reward. But to my judgment they seem to be rather Promissory then Assertory. For, 1. Abraham understood them so, as appears by his immediate Answer to these words of the Lord. And Abram, said, Lord GOD, what wilt thou give me, seeing I go childless, &c? Mark, What wilt thou give me? Abraham then apprehended that in the former words God promised something to him. And doubtless Abraham had the right sense of them. 2. God's Reply to Abraham yet further confirms that those words were Promissory. For he tells Abraham what he would do for him, viz. He would give him a son and heir out of his own bowels. He would multiply his Seed like the stars. He would give him and his Seed the land of Canaan for an Inheritance. 3. The words themselves are laid down imperfectly without any verb, or designation of any time at all past, present, or future. And are thus to be rendered word for word; I a shield to thee, Thy Reward great vehemently. And therefore they will every way as well bear a Promissory sense, as an Assertory: Thus; I will be a shield to thee, I will be thy reward great vehemently. And in this promissory Sense I shall briefly ^1. Open, and ^2. Apply them.

1. God Promising Abraham, That he would be a shield to him: promised him, I. More Generally. That he would be his Protection, Defense, safeguard, Salvation, Against all enemies, dangers and evil occurrence whatsoever. For, the word 〈 in non-Latin alphabet 〉 magen, here used for A shield, is derived from 〈 in non-Latin alphabet 〉 ganan, which signifies properly, To protect, To hide, To shut-in, To fence-about, to compass-about-for-defense, &c. Because A shield or Buckler is a warlike weapon which the Soldier holds forth in one hand against his enemy to bear off his thrusts or blows, Darts and Arrows, that no wound or harm come to his body. A shield skillfully held forth and wielded, receives all the blows, and safely protects the whole body, especially the Head, Heart, Pectorals, and principal parts. And there was much use of the shield in wars in ancient time, for defense. God will be a shield to Abraham: Its a Metaphorical expression, and intimates; That God himself will be to Abraham against all evils and adversaries, what a shield is to the body in war, viz. His Protection, Defense, Safety, Preservation, Salvation, &c. This the phrase imports More Generally. II. More Particularly, In this Promise Consider these things, as Expressed, or Implied, viz. ^1. Who it is that will be Abraham's shield. ^2. What God will be to Abraham, in being his shield. ^3. Against what he will be hsi shield. ^4. How he will be such a shield unto him.

( ^1. ) Who it is that will be Abraham's shield. 1. Not any Mighty man of war; Not any Earthly Prince or Potentate; Not the most puisant and victorious Army, or Armies on Earth; (these may sometimes instrumentally be great Helps and Succours, and yet sometimes they, being but flesh and blood, and their breath in their nostrils, may not be able to shield themselves) Not some Mighty Angel of God only; Not all the Heavenly Host of Angels; No nor all the Creatures in the world, which are but of finite being, and limited Activity. But beyond all these, the infinite and all-sufficient God: The Lord said, I will be a shield to thee. I, who want no wisdom to contrive, no will to desire, no power to effect thy safety and security; I will be thy shield. 2. Again, God saith not, my Wisdom, my Power, my Providence, my Mercy, my Truth and Faithfulness, or any of my Attributes, or acts alone shall be thy shield: but he expresseth himself more comprehensively and comfortably, I will be thy shield, that is, whatsoever is in God, whatsoever can be done by God, all this shall be engaged for thy Protection, Defense and Salvation. All mine Attributes, All my Providences shall shield thee. How emphatically!

( ² ) What God will be to Abraham, in being his shield, viz. His all-sufficient Protection, safeguard, shelter, Defense, &c. against annoyances. God will interpose himself: God will stand betwixt him and harm. God will take care of his safety every way. A shield is not sufficiently defensive, unless, 1. The Matter of it be solid mettle; brass, iron, or steel. A shield of glass, of paper, of straw, &c. is but a deceitful defense. 2. The form of it be fit, viz. such as may competently guard the body, especially the principal parts; and may be easily wielded. 3. The use of it be proper, pertinent, and skillful. A shield is but a dead useless instrument, without a strong arm and skillful hand to guide it. But God is a shield of Proof, stronger then steel, stronger then all opposition. Ready in all dangers and difficulties. Yea a living and active shield compassing us about safely, when we can hardly lay hold upon him by Faith steadily.

( ^3. ) Against what God will be Abraham's Shield. God's shielding Protection is here without limitation, therefore to be extended universally according to the subject matter in hand, so far as for Abraham's Good, viz 1. Against all kinds of ¹ Enemies, ² Dangers, ³ Evil-occurrence whatsoever. 2. Against all degrees and aggravations of these in their utmost extremities. The Lord is a shield against all evils, to his people: An universal Protection.

( ⁴ ) How God will be such a shield to Abraham. As God hath showed himself a shield and Protection to Abraham's Seed: so at least God promised and performed to be a shield to Abraham himself, according to his necessities of Divine Protection. He limits his Protection to no particular way or Method: therefore we are not to limit it, nor to exclude any way. He will be his Protection and defense any way, every way, that shall seem good to his Divine wisdom. More Particularly, The Lord hath been wont to Shield and Protect his people, Abraham's Seed, these ways especially, against Evils and Enemies, viz.

By destroying and subduing their Enemies. Thus the Lord protected King Hezekiah and Jerusalem against Sennacherib's Army, by destroying in one night 185000 of his Army. Thus he defended Israel at the Red-Sea from the Egyptian Army, by drowning Pharaoh and all his host in the bottom of the Sea. Holy Scripture abounds with instances of this fort.

By corroborating his people both in Spirit, and body against Evils and Enemies. Hereby they are enabled to withstand them, and make their party good against them: when God girds them with might, and fills them with a Spirit of fortitude. As Sampson against the Philistines, who broke the cords wherewith they had bound him, and slew with the jaw-bone of an Ass 1000 men. David against his adversaries. Asa against Zerah the Ephiopian with his huge host.

By Diverting and turning their Enemies and dangers some other way from them. David was often pursued by Saul, but in the Will derness of Maon Saul and his men had like to have encompassed him and taken him. Whilst David was in this strait, News comes to Saul that the Philistines had invaded the land, whereby he was necessitated to cease pursuing David, and to go against the Philistines.

By Anticipating and Preventing of the Evils long aforehand, which might annoy and afflict his people. Whilst Jacob and his sons sojourned in Canaan, there came an extreme famine in the land, so that there they found no sustenance; but God protected his people against destruction by this famine, by having sent a man into Egypt before, even Joseph, to treasure up corn and provision for them that they should not perish.

By Suspending and restraining the Dispositions and actions of both Evils and Enemies, that though God's people fall into their hands and power, they shall do them no harm. Thus God defended Sarah from being defiled by King Abimelech, withholding him from touching her. Protected Jacob from his brother Esau's malice and old grudge, by restraining and turning Esau's heart to amicableness, at his meeting of Jacob. Restrained Laban from hurting of Jacob, when he so hotly pursued after him. Thus the Lord protected Israel from being drowned in the Red-Sea, and Jordan: by suspending the fluid Nature of the waves, congealing them on heaps. Shielded the three Jews from the hot fiery furnace, and Daniel from the cruel jaws of the hungry Lions; by suspending the activity of the fire that it should not burn them, though in the furnace, and by restraining the fierceness of the Lions that they should not devour.

By Redeeming his people wonderfully from Evils, enemies and dangers, that in the end would have destroyed and swallowed them up. Thus he defended Israel from Pharaoh, and his destructive devices, by redeeming them out of Egypt with signs and wonders, with a mighty hand, and outstretched Arm. And afterwards he shielded the Jews, and saved them from Babylon's Tyranny, by turning their captivity wonderfully, stirring up the Spirit of Cyrus to let them go.

By Ministration of Angels, and inferior Creatures. Angels are Ministring Spirits sent forth for the good of the Elect. God gives his Angels peculiar charge over his Saints, to keep them in all their ways, to bear them up in the hollow of their hands, lest they dash their foot against a stone. An Angel shut the mouth of the lions, for Daniel's safety: An Angel brought Peter out of prison, that Herod might not destroy him: An host of Angels protected Elisha against the whole host of the Syrians, the Mountain being full of Horses and Chariots of Fire round about Elisha. Yea inferior Creatures God sometimes inployes for his people's safety and protection. The very Ravens are purvayors for Elijah, and bring him bread and flesh twice a day, rather then he should be starved in the famine. The despicable locusts, frogs, lice and flies, take part with Israel to defend them against the Egyptians. The Sun, Moon, and Stars have in a sort fought for Israel against their enemies. Yea all the four Elements have sided and taken part with them, to preserve them from their Adversaries. Fire came twice down from Heaven for Elijah's protection, and consumed two Captains and their fifties that came to bring him down to wicked A •… ziah. Air, and wind (which is air in commotion) did blow the waves of the Red-Sea upon the Egyptians, for the deliverance of Israel. Thou didst blow with thy wind, the Sea covered them, they sunk as lead in the mighty waters. Water protected and saved N •… ah and his Family in the Ark from being swallowed up with the wicked world. The Red-Sea overwhelmed Pharaoh and all his Army, which pursued Israel. The River Kyson swept away them that fought with God's people in the days of Deborah. Finally, The Earth swallowed up the Egyptians, who thought to have swallowed up Israel.

By turning Evils and Enemies to be Remedies against the Evils and Enemies that befall God's people. This is one of God's mysterious ways, and most delightful to be observed. Thus, He saved Noah in the Ark by waters, from the deluge of Waters. He defended Israel by the raging waves of the Red-sea, from the raging wrath of Pharaoh and all his Host. He protected Jehoshaphat against his Enemies Moab, Ammon, and Mount Seir, by those his Enemies mutual destroying of one another. He preserved Jonah from being swallowed up in the bowels of the Sea, by giving him to be swallowed up in the bowels of the Whale. He shielded Jeremiah from the outrage in sacking of Jerusalem, by his being shut up in a prison in Jerusalem. Like instances are very numerous. Oh how admirable are his Counsels, and his ways past finding out! How oft had his people been swallowed up, if they had not been swallowed up▪ How oft had they been undone, if they had not been undone?

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

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

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

Thus the Lord promised to be Abraham's Shield.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(III.) How the Lord will be such a GOD to Abraham and to his Seed. viz. By an Everlasting Covenant of God's own establishing with them. I will establish my Covenant between me and thee, and thy Seed after thee, in their generations, for an Everlasting Covenant; To be A God unto thee, and to thy Seed after thee. Here then it is clear, That the Lord will be a God to Abraham and his Seed. 1. By Covenant. 2. By Covenant of his own establishing with them. 3. By an Everlasting Covenant. Thus and in this sort will the Lord be a GOD to Abraham and to his Seed.

1. He will be their God by Covenant.

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

He will then be the God of Abraham and his Seed by Covenant, This imports three things, viz. A Segregation of them from among all people. A familiar condescension to them. A foederall Relation and Obligation unto them in Christ. 1. A Segregation of Abraham and his Seed to himself from among all people. They should be brought into Covenant with God, He would be their God by Covenant: All other people in the world should be left out of Covenant▪ though he were their▪ God by absolute Sovereignty and Dominion, yet would he not be their God by Covenant, as to Abraham and his Seed. Herein Abraham and his Seed had the Privilege above all people on Earth, that the Lord would be a Covenant-God to them only. God's Covenant should be the discriminating and distinguishing Mark and Partition-wall betwixt them, and all other people in the world. Hereby they alone were peculiarly selected and separated to God from among all people, and God was peculiarly appropriated to them. All others remaining strangers from the Covenants of Promise, having no hope, and without God in the world: They have no Covenant-interest at all in God; nor can lay any Covenant-claim at all to God 2. A familiar Condescension to Abraham and his Seed. God might have dealt with them in a more resolute way; He might have commanded all duty from them as their Lord and Creator: and in such sense only have manifested himself to them; He being an infinite, Eternal and Omnipotent God: they finite, mortal and impotent Creatures. But he deals more familiarly with them; He as it were lays aside his Majesty, he condescends and stoops to their meanness. He Contracts and Covenants with them familiarly, as man with man, as man with his equal. He becomes their God in Covenant. O how familiarly doth God deal with the sons of men! who can sufficiently admire such condescension? 3. A foederall Relation and Obligation to Abraham and his Seed in Christ. This surpasseth both the former. It was much To select and distinguish Abraham and his Seed from all other people: It was more, To condescend and stoop to them in such a familiar way: But, It was most of all to fix a foederall Relation and Obligation betwixt God and them, and that in Christ. And yet this he did in establishing his Covenant with Abraham and his Seed, to be their God. For, ( ^• ) If he be their God by Covenant; They consequently must needs be his people by Covenant. This is here implied, and elsewhere oft expressed;