Exposition of Hebrews 6-10

VERSE 11.

There is not much difficulty as to the signification of these words, and therefore both ancient and modern Translations generally are agreed in the Interpretation of them. The Vul. Lat. renders 〈 in non-Latin alphabet 〉 , by ostentare sollicitudinem. But ostentare is most frequently used for ostendere gloriandi causa, as Festus saith, though properly it seem to be a frequentative, to show often, and is improper in this place. Nor doth sollicitudinem well answer 〈 in non-Latin alphabet 〉 , which the Syriac renders by 〈 in non-Latin alphabet 〉 ; Sedulity, Diligence, Industry. Studium ostendere say most, and most properly. 〈 in non-Latin alphabet 〉 . Syr. 〈 in non-Latin alphabet 〉 ad complementum, to the completing or perfection of Hope. Vul. Lat. Ad expletionem Spei, which our Rhemists render by, the Accomplishing of Hope; the fulfilling of Hope. Bez. Ad certam spei persuasionem, whereunto answers our Translation, to the full assurance of Hope. Others, ad plenam spei certitudinem, most properly.

〈 in non-Latin alphabet 〉 , is earnestly to desire; whence is 〈 in non-Latin alphabet 〉 , concupiscence, libido, an earnest, and mostly an impetuous desire. So the Philosopher defined 〈 in non-Latin alphabet 〉 , that it was 〈 in non-Latin alphabet 〉 , which Cicero renders, Ira, libido puniendi; both from the Original derivation of it; a desire that invades the mind, an earnest vehement desire.

〈 in non-Latin alphabet 〉 , We render and: and we desire; but yet, or moreover. The same with what is more largely expressed, 2 Pet. 1. 5. 〈 in non-Latin alphabet 〉 , and besides all this, besides what is past.

〈 in non-Latin alphabet 〉 , to manifest, that is, evince it unto all by the same performance of Duties; that no decay in Faith or Love might be observed in them, or suspected of them.

〈 in non-Latin alphabet 〉 is rendered study, diligence, endeavor. But it is such a Diligence as hath an earnestness accompanying it: that is, as it were making haste in pressing towards the End and Accomplishment of anything or business. And it doth always denote great and earnest diligence with study and desire. It is used to this purpose, 2 Pet. 1. 5.

〈 in non-Latin alphabet 〉 , is, saith Hesychius, 〈 in non-Latin alphabet 〉 , firmitas, certitudo; stability. It is plena fides, plena persuasio, certa fides. A sure, stable, firm, certain Faith, or persuasion. The Vulgar Latin constantly renders this word, as also the Verb 〈 in non-Latin alphabet 〉 , by some word denoting filling or completing, taking its signification from the first part in the Composition. But whatever be the native signification of the single words whereof it is compounded, or with respect unto what Allusion soever the signification was first fixed, it is certain that in the best Authors as in the Scripture, it expresseth a full satisfactory persuasion of mind, or the highest assurance in anything which from the nature of it we are capable of.

And we (earnestly) desire that everyone of you do manifest the same diligence, unto the full assurance of Hope unto the End.

Although the Apostle in these words and those ensuing, as is usual with him, taketh a prospect towards his further progress, making way by them and in them unto his discourse concerning Melchizedek, which he hath intermitted, whence some would here begin the third part of the Chapter; yet he plainly pursues his former Argument and gives an express account of his whole design therein. For first he manifests directly what was his intention in proposing unto them that terrible Commination and prediction concerning Apostates, ver. 4, 5, 6, 7, 8. Although for certain ends he spoke those things unto them, yet he lets them know that he spake them not of them. He thought not that they were such at present as he had described, nor that that would be their future Lot or Portion, which he had threatened and foretold. As he had freed them from any fears or apprehensions of that nature in the two Verses foregoing, so in these he declareth what was his certain purpose and intention in the use of that Commination. Now this was solely thereby to excite and provoke them unto a diligent persevering continuance in Faith and Love with their fruits and effects, which is the first and principal End whereunto the proposal of such Threatenings is designed and sanctified of God. All that I have said, is unto this End.

Again, He had newly given an account of his real thoughts and Judgment concerning them and their spiritual condition. And upon his satisfaction therein, as that which was attended with things which accompany Salvation, he had given them assurance of a blessed Issue of their Faith and Profession, from the Faithfulness of God, making therein an Application of the Promises of the Gospel unto them. Hereon he lets them know what by the Appointment of God and the Law of our Obedience, is required of them, that they might answer the Judgment which he had made concerning them, and bring them unto the enjoyment of the Promises proposed unto them. And this was that diligent progress in Faith and Obedience unto the end which he describes in this and the next Verse.

And herein the Apostle with great Wisdom acquaints these Hebrews with the proper end and use of Gospel Threatenings and Promises, wherein men are apt to be mistaken and so to abuse the one and the other. For Threatenings have been looked on, as if they had no other end or use but to terrify the minds of men, and to cause them to despond, as if the things threatened must unavoidably come upon them. Hence some have fancied that they belong not unto the Dispensation of the Gospel as it is to be preached unto Believers; and few have known how to make a due Application of them unto their Consciences. And it is to be feared that the end and use of God's Promises hath been so far mistaken, as some have suffered themselves to be imposed on by the deceitfulness of sin, and to be influenced by the consideration of them, into carelessness and security, as though, do what they would, no evil could befall them. But our Apostle here discovereth the joint end of them both towards Believers or Professors of the Gospel, which is to stir up and encourage them unto their utmost constant persevering diligence in all Duties of Obedience. And it is no small part of the Duty and Wisdom of the Ministers of the Gospel to instruct their Hearers in, and press upon them the proper use and due improvement of the Promises and Threatenings of God.

In this Verse, or the words of it which are an Exhortation unto Duty, we may observe, (1) The connection of it unto the former discourse; And (2) The Duty exhorted unto, The same diligence. (3) The manner of its performance; That they would manifest or show it. (4) The end aimed at in that Duty, The full assurance of Hope. (5) The continuation of it, unto the end. (6) The manner of his Exhortation unto it, we desire. But though the words may be thus resolved, I shall open the parts of them in that order wherein they lie in the Text.

1. For the connection of these words with the foregoing, and therein the occasion of this discourse in the particle 〈 in non-Latin alphabet 〉 , it hath been spoken unto already. It is not here adversative but rather illative, as was before declared.

2. The next thing occurring in the words is the manner of the Exhortation, 〈 in non-Latin alphabet 〉 , we desire. Chrysostom is large in this place in the consideration of this word, and the wisdom of the Apostle in the use of it. From him Oecumenius observes a difference between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . For they suppose that the word here used includeth both intense Affections, and earnest, diligent, actual desire. And that it doth intend an earnest desire, we shown in the consideration of the word foregoing. And the word is never used in the New Testament, but either in a bad sense, to express the impetuous acting of Lust, as Matth. 5. 28. Gal. 5. 17. Rom. 1. 1. or a most fervent desiring of anything that is good, Luke 15. 16. Luke 16. 21. chap. 17. 22. chap. 22. 15. And such ought to be the desire of Ministers towards the profiting of their people. There will be a dead, cold, lifeless Administration of the Word, where Ministers have not ardent desires after the profiting and stability of the Hearers. How were it to be wished that all who are called unto the care and charge of the Souls of men, would continually propose unto themselves the example of this Apostle! Do we think that the care, solicitude, watchfulness, tender Love and Affections, earnest and fervent desires of their good, expressed in Prayers, Tears, Travails and Dangers, which he everywhere testifieth towards all the Churches under his care, were Duties prescribed unto him alone, or Graces necessary for him only? Do we not think that they are all of them required of us, according unto our measure, and the extent of our employment? The Lord help men and open their Eyes before it be too late, for either the Gospel is not true, or there are few who in a due manner discharge that Ministry which they take upon them.

I say without this earnest and fervent desire after the profiting and Salvation of our people, we shall have a cold and ineffectual Ministry among them. Neither is it our sedulity or earnestness in Preaching that will relieve us, if that be absent. And this desire proceeds from three Principles, and that which pretends thereto and doth not so, is but an Image and counterfeit of it. And these are, (1) Zeal for the Glory of God in Christ. (2) Real Compassion for the Souls of men. (3) An especial Conscientious regard unto our Duty and Office with respect unto its Nature, Trust, End and Reward. These are the Principles that both kindle and supply fuel unto those servant desires for the good of our people, which oil the Wheels of all other Duties and speed them in their course. According as these Principles flourish or decay in our minds, so will be the acceptable exercise of our Ministry in the sight of Christ, and the profitable discharge of it towards the Church. And we have as much need to labor for this frame in our Hearts, as for anything in the outward discharge of our Duty. We must in the first place take heed unto ourselves, if we intend to take heed to the Flock as we ought, Acts 20. 28. And herein especially do we, as we are charged, take heed to the Ministry we have received that we do fulfill it, Col. 4. 17.

3. The Persons exhorted unto the Duty following, are expressed by 〈 in non-Latin alphabet 〉 , everyone of you. He had so a care of the whole Flock, as to be solicitous for the good of every individual person among them. As our Lord Jesus Christ gives an account unto his Father, that of all those who were committed unto his personal Ministry in this world, he had not lost any one; only the Son of Perdition, he who was designed to Destruction; so our Apostle labored that if it were possible not one of those whom he watched over should miscarry. And it is of great advantage when we can so manage our Ministry that no one of those that are committed unto us, may have any just cause to think themselves disregarded. And moreover he shows hereby that the Argument here insisted on concerned them all. For he doth not suppose that any one of them were in such a condition of security and perfection, as not to stand in need of the utmost diligence for their preservation and progress; nor any to have so fallen under decays, but that in the use of diligence they might be recovered. So should the Love and Care of Ministers be extended unto all the Individuals of their Flocks, with an especial regard unto their respective Conditions, that none on the one hand grow secure, nor any on the other hand despond or be discouraged.

4. The Duty exhorted unto, wherewith we must take,

5. The manner of its performance, is, that they would show the same diligence. 〈 in non-Latin alphabet 〉 , Ostentare: V. L. that is, to make show of, ostendere, to show forth, to manifest. Praestare, Eras. to act, to perform; so the word is sometimes used, Joh. 10. 32. 〈 in non-Latin alphabet 〉 , many good things have I shown you: that is, wrought and performed among you. 2 Tim. 4. 14. 〈 in non-Latin alphabet 〉 , Alexander the Copper-smith shown me many evils: did me much evil. It is so to do anything as that the doing of it may be evident and manifest. And the Apostle respects not only the Duty itself but the Evidence of its Performance whereon his Judgment and Perswasion of them was grounded. Continue in the performance of these Duties to give the same evidence of your state and condition as formerly.

And the Duty itself he expresseth by 〈 in non-Latin alphabet 〉 , idem studium, the same diligent endeavor. Chrysostom much insists on the Apostles Wisdom in this expression, the same diligence: for by it he both insinuates his approbation of what they had done already, and manifests that he required nothing of them to secure their future condition, but what they had already experience of. You have used diligence in this matter, continue so to do, which yet is not so to be interpreted as though the Apostle limited them unto their former measures. But warning them to remit in nothing which before they had engaged into, he encourageth them to proceed and grow therein. That indeed which the Apostle approves in them and exhorts them unto a continuance in, is the work of Faith and labor of Love in ministering unto the Saints. But here he expresseth the manner wherein they had attended unto those Duties, and which they must continue in unless they intended to desert the Duties themselves; namely, with diligence and alacrity of mind. For such were the Oppositions and Difficulties that they would assuredly meet withal, as we have before declared, that unless they used all diligence and watchfulness, they would more or less faint in their Duty. And we may observe that,

Our Profession will not be preserved, nor the work of Faith and Love carried on unto the Glory of God and our own Salvation, without a constant studious diligence in the preservation of the one and the exercise of the other. The Reasons hereof are manifest from what hath been discoursed before concerning the greatness and difficulty of this work, and the opposition that is made unto it. Our Apostle knew nothing of that lazy kind of Profession which satisfies the generality of Christians at this day. They can show all diligence in their Trades, in their Callings, in their Studies, it may be in their Pleasures, and sometimes in the pursuit of their Lusts: But for a watchful diligence, an earnest, studious endeavor in and about the Duties of Religion, the work of Faith and Love, they are strangers unto it, yea cannot be persuaded that any such thing is required of them or expected from them. For the Duties of Divine Worship, they will attend unto them out of Custom or Conviction. For some Acts of Charity they may perhaps be sometimes drawn unto, or for their Reputation they may do like others of their Quality in the world. But to project and design in their minds how they may Glorify God in the Duties of Faith and Love, as the liberal man deviseth liberal things, to keep up an earnest bent and warmth of Spirit in them, to lay hold on, and rejoice in all Opportunities for them, all which are required unto this diligence, they utterly reject all such thoughts. But what do we imagine? Is there another way for us to go to Heaven than what was prescribed unto the Primitive Believers? Will God deal with us on more easy terms; or such as have a farther compliance with carnal ease and the flesh, than those that were given to them of Old? We shall but foolishly deceive ourselves with such Imaginations? But let no man mistake; These two Principles are as certain and as sacred as anything in the Gospel. (1) Unless there be in us a work of Faith in personal Holiness and a labor of Love towards others, there is nothing in us that accompanies Salvation or will ever bring us thereunto. Let profane persons deride it whilst they please, and worldlings neglect it, and careless Professors fancy to themselves an easier way unto a blessed Eternity, this will be found to be the Rule whereby they must all stand or fall forever. (2) That this work of Faith and labor of Love will not be persisted in nor carried on without studious diligence and earnest endeavors. Now unto this diligence is required; (1) The exercise of our minds with respect unto the Duties of Faith and Love. (2) In studying the Rule of them, which is the word of God, wherein alone the matter of them all and the manner of their performance are declared. (2) In studying and observing the occasions and opportunities for their exercise. (2) Watchfulness against Oppositions, Difficulties and Temptations, is also a part of this Duty; for the reasons whereof our Observations on the preceding Verse may be considered. (3) Readiness to conflict with, and to go through the dangers and troubles which we may meet withal in the discharge of these Duties. And, as it is evident, all these argue a frame of mind continually intent upon a design to Glorify God, and to come unto the end of our course in Rest with him. That nominal Christianity which despiseth these things, will perish with the real Author of it, which is the Devil.

Again, The Apostle exhorts them to show the same diligence which they had done and which they continued in the exercise of; whence it appears that,

Ministerial Exhortation unto Duty is needful even unto them who are sincere in the practice of it, that they may abide and continue therein. It is not easy to be apprehended how God's Institutions are despised by some, neglected by others, and by how few duly improved; all for want of taking right measures of them. Some there are who being profoundly ignorant are yet ready to say, that they know as much as the Minister can teach them, and therefore it is to no purpose to attend unto Preaching. These are the thoughts, and this is too often the Language of persons profane and profligate, who know little, and practice nothing of Christianity. Some think that Exhortations unto Duties belong only unto them who are negligent and careless in their performance; and unto them indeed they do belong, but not unto them only as the whole Scripture testifieth. And some it may be like well to be exhorted unto what they do, and do find satisfaction therein. But how few are there who look upon it as an Ordinance of God whereby they are enabled for, and kept up unto their Duty, wherein indeed their use and benefit doth consist. They do not only direct unto Duty, but through the Appointment of God, they are means of communicating Grace unto us for the due performance of Duties.

4. The immediate end of the exercise of this diligence is, that we may attain 〈 in non-Latin alphabet 〉 , to the full assurance of Hope. And three things we must consider to come unto the mind of the Apostle in these words. (1) What is that Hope which he intends. (2) What is the full assurance of this Hope. (3) How it is attainable in the exercise of this diligence.

1. The Hope here intended, is a certain assured expectation of good things promised, through the accomplishment of those Promises, accompanied with a love, desire and valuation of them. Faith respects the Promise, Hope the thing promised; wherefore it is a fruit and effect of Faith; it being the proper acting of the Soul towards things believed as good, absent and certain. Wherefore where our Faith begets no Hope, it is to be feared it is not genuine; and where our Hope exceeds the evidence or assurance of our Faith, it is but presumption. Now this Hope concerns things absent and future, for as our Apostle saith, if we already enjoy anything why do we hope for it. And this is the order of these things. God hath in his Promises declared his Goodness, Purpose and Grace in the great things he will do unto all Eternity for Believers; namely, that they shall be perfectly delivered from everything that is grievous or evil in sin or trouble, and be brought into the full enjoyment of Everlasting Glory with himself. In these Promises Faith resteth on the veracity and power of God. Hereon the Soul considereth those good things which are so promised and now secured by Faith, as yet absent and unenjoyed. And the actings of the Soul towards them in desire, love, valuation, and a certain expectation of them as believed, is this Hope. There may be a pretence of great Hope where there is no Faith as it is with the most. And there may be a profession of great Faith, where there is no true Hope, as it is with many. But in themselves these things are inseparable and proportionable. It is impossible we should believe the Promises aright, but that we shall hope for the things promised. Nor can we hope for the things promised, unless we believe the Promises. And this discards most of that pretended Hope that is in the world. It doth not proceed from, it is not resolved into Faith in the Promises, and therefore is presumption. Yea none have greater hopes for the most part than such as have no Faith at all.

The great use, benefit and advantage which Believers have by this Grace, is the supporting of their Souls under the troubles and difficulties which they meet withal upon the account of the Profession of what they do believe, Rom. 5. 4, 5. 1 Cor. 15. 19. 1 Thes. 1. 3. Hence in our Christian Armor it is called the Helmet, Ephes. 6. 17. The Helmet of Salvation, that is, the Hope of Salvation, as it is expounded 1 Thes. 5. 8. And for an Helmet the Hope of Salvation. And this is because it bears off and keeps us from being wounded with the sharpness and weight of those strokes, which do and will befall us in Troubles, Persecutions and Afflictions. And hence it is manifest that a valuation and esteem of the things hoped for, are of the Essence of Hope. For whatever expectation we have of them, if we do not so value them, as to find a satisfactory relief in them in all our Troubles, and that which may outballance our present sufferings, Hope is not genuine and truly Evangelical. And this was now the condition of the Hebrews. They were exposed unto much Tribulation upon the account of the Profession of the Gospel. And the Apostle foresaw that they were yet to be exercised with things more grievous and terrible. That which they had to relieve themselves in this condition, to lay in the Ballance against all the evils they suffered or had to conflict withal, were the things that were promised by Christ unto them that believe and obey him. Wherefore an assured expectation of these things so infinitely above and beyond what they lost or underwent at present, was absolutely necessary as to their supportment, so unto their encouragement unto a continuance in their Profession. This alone was able to preserve them from fainting and despondencies under a confluence of evils, which also God himself directs unto, Isa. 35. 3, 4. Wherefore this Duty our Apostle frequently exhorts the Hebrews unto in this Epistle, as that which was peculiarly suited unto them, and necessary for them in their present condition. And he lets them know that in its due exercise, it would not only relieve and support them, but enable them in the midst of all their troubles to rejoice and glory; as hath been declared on chap. 3. 6.

2. There is the 〈 in non-Latin alphabet 〉 of this Hope. The full assurance of it. Hope hath its degrees as Faith hath also. There is a weak, or a little Faith, and a strong or great Faith. So there is an imperfect and a more perfect Hope. This full assurance is not of the Nature or Essence of it, but an especial degree of it in its improvement. A weak imperfect Hope will give but weak and imperfect Relief under Trouble. But that which riseth up unto the full assurance, will complete our Relief. Wherefore as Hope itself is necessary, so is this degree of it especially where Trials do abound. Yet neither is Hope in this degree absolute, or absolutely perfect. Our minds in this world are not capable of such a degree of assurance in spiritual things, as to free us from Assaults to the contrary, and impressions of Fear sometimes from those Assaults. But there is such a degree attainable as is always victorious, which will give the Soul peace at all times, and sometimes fill it with joy. This therefore is the assurance of Hope here intended. Such a fixed, constant, prevailing Perswasion proceeding from Faith in the Promises, concerning the good things promised, our Interest in them, and certain enjoyment of them, as will support us and carry us comfortably through all the difficulties and troubles we have to conflict withal. And without this it is not possible that we should carry on our Profession to the Glory of God and the Gospel in the times of Affliction and Persecution. For although the least degree of sincere hope will preserve from utter Apostasy, yet unless it be confirmed and fortified, and so wrought up unto this full assurance, it cannot be, but that great and sore Trials, Temptations and Persecutions will at one time or other take such impressions on our minds, as to cause a manifold failing in the Duties of Profession, either as to matter or manner; as it hath fallen out with not a few sincere Believers in all Ages.

3. It is to be inquired how the diligence before described tends unto this assurance of Hope. And it doth so three ways. (1) It hath its efficacy unto this purpose from God's Institution. God hath appointed this as the way and means whereby we shall come to this assurance. So is his Will declared, 2 Pet. 1. 10, 11. Give diligence to make your Calling and Election sure, for if you do these things you shall never fall; For so an entrance shall be administered unto you abundantly into the everlasting Kingdom of our Lord and Savior Jesus Christ. It is the same diligence with that here in the Text which is intended, as is evident by the Verses foregoing. And this hath God appointed as the means to secure unto ourselves our Calling and Election which the good things we hope for do infallibly accompany. And hereby we shall be carried through all difficulties into the Kingdom of God and of Glory. (2) It hath a proper and natural tendency unto this end. For by the use of this diligence, Grace is increased in us, whereby our evidences of an Interest in the Promises of the Gospel are cleared and strengthened. And herein doth our assurance of Hope consist. (3) By our diligent attendance unto the Duties of Faith and Love, every sin will be prevented whereby our Hope would be weakened or impaired.

5. The last thing expressed in the words is the continuance in this Duty, which is required of us; and that is 〈 in non-Latin alphabet 〉 , unto the end. For these words belong not unto them that go immediately before, namely, the assurance of Hope, which some supposing have rendered them harshly and improperly, unto its perfection. The assurance of Hope unto perfection, or until it be perfected. But the words plainly belong unto the precept itself, showing the same diligence unto the end. There is no time nor season wherein we may be discharged from this Duty; no condition to be attained in this life wherein this diligence will not be necessary for us. We must therefore attend unto it until we are absolutely discharged of this whole warfare. And he who is discouraged because he cannot have a Dispensation from this Duty in this world, he hath an Heart that draweth back and his Soul is not upright in him. And we may observe,

Whereas there are degrees in spiritual saving Graces and their Operations, we ought continually to press towards the most perfect of them. Not only are we to have Hope, but we are to labor for the assurance of Hope. It is one of the best evidences that any Grace is true and saving in its nature and kind, when we labor to thrive and grow in it, or to have it do so in us. This the nature of the new Creature, whereof it is a part, inclineth unto; This is the end of all the Ordinances and Institutions of the Gospel, Ephes. 4. 13. Hereby alone do we bring Glory to God, adorn the Gospel, grow up into conformity with Christ, and secure our own Eternal welfare.

Hope being improved by the due exercise of Faith and Love, will grow up into such an assurance of Rest, Life, Immortality and Glory as shall outweigh all the Troubles and Persecutions that in this world may befall us, on the account of our Profession or other ways. There is nothing in the world so vain as that common Hope whereby men living in their sins do make a Reserve of Heaven when they can continue here no longer. The more it thrives in the minds of any, the more desperate is their condition; it being only an endless Spring of Encouragements unto sin. Its beginnings are usually indeed but small and weak; but when it hath been so far cherished as to be able to defeat the power of Convictions, it quickly grows up into Presumption and Security. But this Hope which is the Daughter, Sister and Companion of Faith, the more it grows up, and is strengthened, the more useful is it unto the Soul, as being a living Spring of Encouragements unto stability in Obedience. For it being once fully confirmed it will on every occasion of Trial or Temptation give such a present existence in the mind unto future certain Glories, as shall deliver it from snares and fears, and confirm it in its Duty. But this also must be spoken unto afterwards.

VERSE 12.

〈 in non-Latin alphabet 〉 segnes, slothful, dull; 〈 in non-Latin alphabet 〉 , sitis, efficiamini, be or become, or be made. Syr. 〈 in non-Latin alphabet 〉 ut non praecidatur, ut non abscindatur; that it be not cut off; which Interpreters refer unto the diligence before mentioned. The Translation in the Polyglott renders it, ne{que} torpescatis, as following the Translation in the Jayan Bibles without choice or alteration. Inded 〈 in non-Latin alphabet 〉 is used sometimes in the same sense with 〈 in non-Latin alphabet 〉 to be weary, to loath; to be affected with trouble, Hab. 2. 3. whence sloth and neglect of diligence ensues. But its proper and usual signification is to cut off; the same with the Hebrew 〈 in non-Latin alphabet 〉 , That you be not slothful. 〈 in non-Latin alphabet 〉 ; imitatores; and so the Rhemists render it, imitatores; which being a word not much in use among us, and when it is used commonly taken in an ill sense, Followers doth better as yet with us express what is intended. Who by Faith, 〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 in length of Spirit; Longanimitatem, patientiam, patientem animum, lenitatem. Longanimity, Patience, a patient mind, forbearance; It is plain that the same Grace is intended in all these various expressions, whose nature we shall inquire into, 〈 in non-Latin alphabet 〉 . Syr. 〈 in non-Latin alphabet 〉 fuerunt Haeredes Promissionis; were Heirs of the Promise; refering it to Believers under the Old Testament. Vul. Lat. Haereditahunt Promissiones, who shall inherit the Promises, which must respect present, sincere, persevering Believers. Beza, Haereditario jure obtinent Promissionem. Others, Obtinent promissam Haereditatem; and, Haereditatem accipiunt promissionis, which Schmidius chooseth as most exact, though without reason. That of Beza is proper, for 〈 in non-Latin alphabet 〉 , is, jure Haereditario obtinere; see our Exposition on chap. 1. 4. We, inherit the Promises.

Verse 12.

This Verse puts a full close to the former Exhortation built on the description given of unprofitable and Apostate Professors. And here is withal an entrance made into a discourse of somewhat another nature, but intended and applied unto the same end and purpose. We may therefore consider it as a continuation of the former Exhortation, enforced with a new Argument of great importance. For,

1. The Apostle gives a Caution against an Evil or Vice directly opposite unto the Duty he had been pressing unto, and which if admitted, would obstruct its discharge, That you be not slothful. And therein the series of that discourse hath its connection with the beginning of ver. 11. We desire, that you be diligent, and that you be not slothful; diligence and sloth being the opposite virtue and vice which are the matter of his Exhortation.

2. He gives a new direction and encouragement unto them for the performance of the Duty exhorted unto, which also guides them in the manner of its performance. And herein he coucheth an Introduction to a discourse of another nature which immediately ensues, as was observed. But be ye followers.

3. This direction and encouragement consists in the proposal of an Example of others unto them, who performed the Duty which he exhorts them unto. And as for their direction he declares unto them how they did it, even by Faith and Patience; so for their Encouragement he minds them of what they obtained thereby, or do so, they inherited the Promises of God.

1. The Apostle cautions the Hebrews against that which would, if admitted, frustrate his Exhortation and effectually keep them off from the Duty exhorted unto. 〈 in non-Latin alphabet 〉 , that you be not segnes, molles, ignavi, heavy and slothful. He had before charged them that they were 〈 in non-Latin alphabet 〉 , chap. 5. 11. dull or slothful in hearing, not absolutely but comparatively, they were not so diligent or industrious therein as they ought to have been; or the Reproof concerned some of them only. Here he warns them not to be 〈 in non-Latin alphabet 〉 , slothful in works or working in practical Duties. We are slothful in hearing when we do not learn the Truths of the Gospel with diligence and industry, when we do not take them into our minds and understandings by the diligent use of the means appointed unto that end. And we are slothful in practice when we do not stir up ourselves unto the due exercise of those Graces, and discharge of those Duties, which the Truth wherein we are instructed directs unto, and requires of us. And this sloth is opposed 〈 in non-Latin alphabet 〉 , ver. 11. a diligent and sedulous endeavor in the performance of our Duty. Shew diligence, and be not slothful. And this Vice our Holy Apostle according to his great wisdom and care frequently warns the Hebrews against in this Epistle. For he knew that the utmost intension of our spirits, the utmost diligence of our minds and endeavors of our whole Souls are required unto an useful continuance in our Profession and Obedience. This God requireth of us, this the nature of the things themselves about which we are conversant deserveth, and necessary it is unto the end which we aim at. If we faint or grow negligent in our Duty, if careless or slothful, we shall never hold out unto the end; or if we do continue in such a formal course as will consist with this sloth, we shall never come to the blessed end which we expect or look for. The Oppositions and Difficulties which we shall assuredly meet withal from within and without, will not give way unto faint and languid endeavors. Nor will the holy God prostitute Eternal Rewards unto those who have no more regard unto them, but to give up themselves unto sloth in their pursuit. Our course of Obedience is called running in a Race, and fighting as in a Battle, and those who are 〈 in non-Latin alphabet 〉 on such occasions, will never be crowned with Victory. Wherefore upon a due compliance with this caution, depends our present Perseverance and our future Salvation. For,

Spiritual Sloth is ruinous of any Profession though otherwise never so hopeful. The Apostle was persuaded of good things and such as accompany Salvation concerning these Hebrews; but yet he lets them know that if they intended to enjoy them, they must not be slothful. Sloth is a vicious Affection, and one of the worst that the mind of man is subject unto. For where it takes place and is prevalent, there is no good Principle or Habit abiding. There is not anything, any Vice amongst men, that the Heathen who built their Directions on the light of Nature, and the Observation of the ways of men in the world, do more severely give in Cautions against. And indeed it were easy to manifest that nothing more increaseth the degeneracy of mankind than this depraved Affection, as being an in-let unto all sordid Nices, and a perfect obstruction unto all virtuous and laudable Enterprizes. But what shall he say who comes after the King? Solomon hath so graphically described this Affection with its vile nature and ruinous effects, in sundry passages of the Proverbs, that nothing need or can be added thereunto. Besides it is Spiritual Sloth only that we have occasion to speak unto.

Spiritual Sloth is an habitual indisposition of mind unto Spiritual Duties in their proper time and season, arising from unbelief and carnal Affections, producing a neglect of Duties, and Dangers, Remisness, Carelessness or Formality in attendance unto them or the performance of them. The beginning of it is prejudicing negligence, and the end of it is ruining security.

1. It is in general an indisposition and unreadiness of mind, and so opposed unto the entire principle of our spiritual warfare. Fervency in Spirit, Alacrity of mind, Preparation with the whole Armor of God; and therein girding up the Loins of our minds, endeavoring to cast off every weight and the sin that doth so easily beset us, are required to be in us constantly in the course of our Obedience. But this Sloth is that which gives us an indisposition of mind in direct opposition unto them all. So it is described, Prov. 26. 15. A Person under the power of this vicious Distemper of mind, is indisposed to every Duty, which makes them grievous unto him.

2. When it comes unto the height of it, it is habitual. There is no man but may be occasionally indisposed unto spiritual Duties. The most healthy and athletick constitution is subject unto the incursion of some distempers. Sometimes bodily Infirmities may indispose us, sometimes present Temptations may do so. Such was the Indisposition which befell the Disciples in the Mount, Matth. 26. 40, 41. which yet was not without their sin, for which they were reproved by our Savior. But where these things are occasional, when those occasions are endeavored to be prevented or removed, persons overtaken with them may not be said to be absolutely slothful. There may be many actual Faults where there is not an habitual Vice.

3. But there is this Sloth in a dangerous degree,

1. When this is generally the frame of the mind, when it hath such an unreadiness unto holy Duties as that it either neglects them, or is cold and formal in the performance of them. This was the temper of Laodicea, Rev. 3. 15. She did enough outwardly to satisfy herself; but in such a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth.

2. When Persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this, and Invitation unto another frame. So the Spouse acknowledgeth, that it was the Voice of her beloved that knocked, saying, Open to me my Spouse, my Love, my Dove, my undefiled, for my Head is filled with with dew, and my Locks with the drops of the night, Can. 5. 2. Both the Voice, and the Love, and the long waiting of Christ were manifest unto her, and she complies not with him but makes her excuses, ver. 2, 3. And the sloth of Persons will be reckoned in proportion unto the means of diligence which they do enjoy. Some may not be sleepy, worldly, careless, slothful at as cheap a rate of Guilt as others, though it be great in all.

3. When Persons are as it were glad of such occasions as may justify and satisfy their minds in the omissions of Duties or opportunities for them. This casts off the Duty prescribed unto us, Heb. 12. 1. which yet is indispensably necessary unto the attaining of the end of our Faith. When men will not only readily embrace occasions offered unto them to divert them from Duty, but will be apt to seek out and invent shifts, whereby they may, as they suppose, be excused from it, which corrupt nature is exceedingly prone unto, they are under the power of this vicious habit. Especially is this so, when men are apt to approve of such Reasons to this end, which being examined by the Rules of Duty, with the tenders of the Love of Christ, are lighter than vanity. So it is added of the slothful Person, who hides his hand in his bosom; that he is wiser in his own conceit than seven men that can render a reason, Prov. 26 15, 16. He pleaseth himself with his foolish pretences for his sloth, above all the reasons that can be given him to the contrary. And such is the reason pleaded by the Spouse when overtaken with this frame for a season, Cant. 5. 3.

4. When there is a great neglect of our own prayers, when at any time we have been enabled to make them. So the Spouse in whom we have an Instance of a surprisal into this evil, prays earnestly for the coming and approach of Christ unto her, chap. 4. 16. in the holy Dispensations of his Spirit. But when he tenders himself unto her desire, she puts off the entertainment of him. So do men pray for Grace and Mercy sometimes. But when the seasons of the communication of them do come, they are wholly regardless in looking after them. They put off things unto another season, and meet ofttimes with the success mentioned Cant. 5. 6.

5. When in conflicts about Duties the Scale is often turned on the side of the flesh and unbelief. Sometimes it is so when Duties are considered as future, and sometimes as present. When Duties are considered as future, Difficulties and Objections against them, as for matter or manner, time or season, or degree, one thing or other will be suggested by the Flesh. Grace in Believers will move for an absolute compliance. If the contrary reasons, insinuations and objections prevail, the Soul consults with flesh and blood, and is under the power of spiritual sloth. And so are men by frivolous pretences and arguings from self and the world, kept off from the most important Duties. And sometimes there is a conflict in the entrance of the Duties of God's Worship, as praying, hearing the word, and the like. Grace stirs up the Soul to diligence, spirituality, and vigor of spirit. The Flesh in all things is contrary unto it. Usually to give place unto the Flesh so as to be brought under the power of a cold formality is an evidence of a prevalent sloth.

2. Although this sloth may have various causes and occasions, yet the principal of them are those which I have mentioned, namely, Unbelief and Carnal Affections.

(1) Unbelief is the principal cause of it, as Faith is of that Diligence and Watchfulness which are opposed unto it. Yea by Faith alone are we excited unto the acting of all other Graces, and the performance of all other Duties. As it is in its nature to quicken us unto them, so it alone takes in all other motives unto vigorous Obedience. Wherefore all Indispositions unto Duty arise from Unbelief. This weakens the efficacy of everything that should excite us unto it, and increaseth every difficulty that lies in the way of it. As Faith will remove Mountains out of our way or help us to conquer the greatest Oppositions, so Unbelief will make Mountains of Mole-hills, it will make every hindrance like an unconquerable difficulty. The Soul made slothful by it, cries, there is a Lion in the way, a Lion in the Streets, Prov. 26. 13. And its whole way is as an Hedge of Thorns, chap. 15. 19. that is, so grievous and troublesome that he cares not to take one step in it. Hence is the opposition in these words, that, ye be not slothful, but followers of them who through Faith, &c. If we grow slothful it is an assured Evidence of the decay of Faith.

(2) Carnal Affections do variously promote this evil frame of mind. Love of ease, wealth, profit, pleasure, will quickly make men spiritually slothful. Where these are prevalent, everything in the way of Holiness and Obedience is difficult and irksome. Strange Representations will be made unto the mind of all Duties, if not in general, yet in all instances that offer themselves. They are difficult, or tedious, or unseasonable, or needless, or the loss we make at present may be retrieved at another time. Every prevalent Carnal Affection will be heard in the case, and hath something to offer to deter the mind from its Duty. And the secret aversation of the flesh from Communion with Christ in Duties, works in all of them. Wherefore if we see a man slothful, negligent, careless in the Duties of Religion, we may be sure that one carnal Affection or other is powerful in him.

3. As to the general effects of this spiritual Sloth they may be reduced unto these three Heads.

(1) A neglect of known Duties in matter or manner. Known Duties of Professors are either public or private; And I call them known because they are both acknowledged by all so to be, and themselves are under the Conviction of their so being. But where this sloth is predominant, clear Duties will be debated. What more clear Duty, than that we should open our hearts unto Christ when he knocketh; or diligently receive those Intimations of his Love and his Mind which he tendereth in his Ordinances? Yet this will a Soul dispute about and debate on, when it is under the power of sloth, Cant. 5. 2, 3. And it doth so actually when it doth not take diligent heed unto the Dispensation of the word. Wherefore omission of Duties in their seasons and opportunities, whether public or private, whether of Piety or Charity, of Faith or Love, or the performance of them without life and delight, merely to comply with custom, or satisfy Convictions, is an evidence of a Soul growing up under a sinful sloth, unto a ruining security.

(2) Regardlesness of Temptations and Dangers by them, is another general effect hereof. These beset us on every hand; especially they do so with reference unto all Duties of Obedience. In watchfulness against them, a conflict with them and prevalency over them, doth our warfare principally consist. And without a due regard unto them we can neither preserve the Life, nor bring forth the fruits of Faith. Herein spiritual sloth will make us careless. When men begin to walk as if they had no Enemies, as if in their course of life, their converse, their callings and occasions, there were no Snares nor Temptations, Spiritual sloth hath possessed their minds.

(3) Weariness and heartless despondencies in a time of Troubles and Difficulties, is another effect hereof. And unto these Heads may all its particular pernicious effects and consequences be reduced.

And this brief Description of Spiritual sloth in its Nature, Causes and Effects, is a sufficient Eviction of our Assertion, so that I need no farther confirmation.

Secondly, In the positive Directions given, and the Encouragement adjoined, there is an Example proposed, and a Duty enjoined with respect thereunto. The Persons whose Example is prescribed are mentioned here only indefinitely, be followers of them, which in the ensuing Verse, he brings down to the Instance of Abraham. For dealing with them who greatly gloried in having Abraham for their Father, no example more pertinent and cogent could be proposed unto them, to let them know that Abraham himself obtained not the Promises any other way, than what he now proposeth unto them. And as our Savior had told them, that if they would be the Children of Abraham they must do the works of Abraham, otherwise their boast of his being their Father would stand them in no stead; so our Apostle shows them the like necessity of his Faith and Patience in particular. Besides, he was in the next Chapter of necessity to prefer Melchizedek as a Type of Christ, before him, and above him. Andtherefore as he had in an alike case before dealt with Moses, he would take the advantage hereof giving him his due commendation, that he might not seem to derogate anything from him. And this he doth in that Instance wherein he becameto have his greatest honor, or to become the Father of the faithful.

The Persons therefore included in the particle 〈 in non-Latin alphabet 〉 , are the Patriarchs of the Old Testament. It is true, it is so expressed as that those who were at present real, sincere, sound Believers might be intended, or those who had fallen asleep in the Faith of the Gospel. But as he deals on all occasions with these Hebrews with Instances and Examples out of the Old Testament, as we have seen and considered it at large in the third Chapter, so his immediate expressing of Abraham as the principal of those which he intended, confines his Design unto those under that Dispensation. Plainly he designs them, whom unto the same purpose he enumerates afterwards in particular with the Instances of their Faith, chap. 11. Nor is there any difficulty in the variety of his expressions concerning them. Of those in the Eleventh Chapter he says, that all died in Faith and obtained a good report on the account thereof, but received not the Promises, ver. 13, 39. Of those in this place, that through Faith and Patience they inherited the Promises. But it is one thing to receive the Promises, and another to inherit the Promises. By receiving the Promises, chap. 11. the Apostle respects the actual Accomplishment of the great Promise concerning the exhibition of Christ in the Flesh. This they neither did nor could receive who died before his Incarnation. But the inheriting of the Promises here intended, is a real participation of the Grace and Mercy proposed in them with Eternal Glory. This they all received, being saved by Faith even as we, Acts 15. 10, 11. Heb. 4. 2.

Concerning these Persons he proposeth to them the way that they took, and the end that they attained. The way they took, was by Faith and Patience, or longsuffering.

Some think that here is an 〈 in non-Latin alphabet 〉 ; and that a constant enduring Faith is only intended. But their Faith and the constant exercise of it against oppositions is rather proposed unto them under the name of Faith. For that by 〈 in non-Latin alphabet 〉 a distinct Grace or Duty is intended, is manifest from ver. 15. where Abraham's carriage upon his believing and receiving the Blessing is expressed by 〈 in non-Latin alphabet 〉 , after he had patiently endured.

What was that Faith, or of what kind which is here ascribed unto the Patriarchs, is evident from the Context. For it was that Faith which had the especial Promise of God in Christ for its Object. Not a general, not a common Faith, but that which respected the Promise given from the foundation of the world, and expressly renewed unto Abraham. Some amongst us wholly deny this kind of Faith, and beyond the belief of the truth or veracity of God in general, will not allow an especial Faith with respect unto the Covenant and the Promise of Grace in Christ Jesus, whereas indeed there is no other Faith true, useful, saving, and properly so called in the world. It is true, this especial Faith in the Promise, supposeth Faith in general with respect unto the truth and veracity of God, nor can be without it. But this may be, and is in many where the other is not, yea where it is despised. This therefore was the Faith which was here recommended and proposed unto us. The especial Object of it was the Messiah, or Christ himself as a Savior from sin, with this especial limitation, as to come afterwards. The formal reason of it was the Truth of God in his Promises, with his unchangeableness and infinite power to give them an Accomplishment. And the means of ingenerating this Faith in them was the Promise itself. By this Faith were they justified and saved, Gen. 15. 6. But it may be inquired how this Faith could be proposed unto us for an Example, seeing it respected the future Exhibition of Christ, and we are to respect him as long since come in the Flesh. But this circumstance changeth nothing in the nature of the things themselves: For although as to the actual Exhibition of the Messiah they looked on it as future, yet as to the Benefits of his Mediation, they were made present and effectual unto them by the Promise. And the Faith required of us doth in like manner respect the Lord Christ and the Benefits of his Mediation; and by his actual Exhibition in the Flesh, is not changed in its nature from what theirs was, though it be exceedingly advantaged as to its Light.

The next thing ascribed unto them is 〈 in non-Latin alphabet 〉 . Patience, say we, that is, 〈 in non-Latin alphabet 〉 ; but these Graces are expressly distinguished, 2 Tim. 3. 10. 〈 in non-Latin alphabet 〉 ; Faith, Long-suffering, Patience; so plainly Col. 1. 11. 〈 in non-Latin alphabet 〉 ; unto all patience and longsuffering. And in very many places it is recommended as a special Grace and Duty, 2 Cor. 6. 6. Gal. 5. 22. Ephes. 4. 2. Col. 3. 12. And it is often also ascribed unto God, Rom. 2. 4. chap. 9. 22. to Christ, 1 Tim. 1. 16. 〈 in non-Latin alphabet 〉 is properly 〈 in non-Latin alphabet 〉 longanimis; or as James speaks, 〈 in non-Latin alphabet 〉 , chap. 1. 19. slow to anger, opposed unto 〈 in non-Latin alphabet 〉 , hasty, soon angry, bitter in Spirit. It is a gracious sedate frame of Soul, a tranquility of mind on holy spiritual grounds of Faith, not subject to take provocations, not to be wearied with opposition. Wherefore although the Apostle saith in like manner in another place, that we have need of Patience, that after we have done the will of God we may receive the Promise, chap. 10. 36. yet the longanimity here intended is distinct from it. For as Patience is a gracious submissive quietness of mind in undergoing present troubles and miseries; so this 〈 in non-Latin alphabet 〉 , or longanimity, forbearance, tolerance or longsuffering, is a sedate, gracious disposition of mind to encounter a series of Difficulties and Provocations, without being exasperated by them so as to desert, or cease from the course wherein we are engaged. So where it is ascribed unto God, it signifies that goodness of his Nature, and purpose of his Will, that notwithstanding their manifold provocations, and as it were, daily new surprises, yet he will bear with sinners, and not divert from his course of goodness and mercy towards them. And with us it hath a twofold object. For (1) In the course of our Faith and Profession we shall meet with many Difficulties and Oppositions, with many Scandals and Offences. These men are apt to take distaste at, to dislike, and so to be provoked, as to leave the way wherein they meet with them. Upon various surprising occasions, they fret themselves to do evil, Psal. 37. 8. So David was 〈 in non-Latin alphabet 〉 , very short spirited when upon the breach that God Righteously made on Uzzah, it is said that the thing which God had done displeased David. But this is that Grace whereby the Soul of a Believer is kept from taking offense, or admitting sinful provocations from cross Accidents, Oppositions, Injuries, Scandals, Disappointments. So is the Duty of it prescribed unto us in particular with respect unto one another, Ephes. 4. 2. Besides (2) There are sundry things in the Promises of God whereof Believers earnestly desire if it were possible, a present Accomplishment, or a greater degree of evidence in their Accomplishment, or a greater speed towards it. Such are the full subduing of their Corruptions, success against or freedom from Temptations, deliverance of ehe Church from Troubles and the like. Now when these things are delayed, when the Heart is ready to be made sick by the deferring of its hopes, the Soul is apt to despond, to give over its expectations, and if it do so, it will quickly also forsake its Duties. The Grace which keeps us up in a quiet waiting upon God for the fulfilling of all that concerns us in his own time and season, that preserves us from fainting and sinful despondencies, is this 〈 in non-Latin alphabet 〉 , this longsuffering or forbearance.

These were the ways whereby they came to inherit the Promises. The Heathen of old fancied that their Hero's or Patriarchs by great, and as they were called, Heroic Actions, by Valour, Courage, the Slaughter and Conquest of their Enemies, usually attended with Pride, Cruelty and Oppression, made their way into Heaven. The way of God's Hero's, of the Patriarchs of his Church and People unto their Rest and Glory, unto the enjoyment of the Divine Promises, was by Faith, Patience, Long-suffering, Humility, enduring Persecution, self-denial, and the spiritual Virtues generally reckoned in the world unto pusillanimity, and so despised. So contrary are the Judgments and Ways of God and men even about what is good and praise-worthy. Observe as we pass on, That

Faith and patient longsuffering are the only way whereby Professors of the Gospel may attain Rest with God in the Accomplishment of the Promises. It is a sad consideration which way and by what means some men think to come to Heaven, or carry themselves as if they did so. They are but few who think so much as a naked Profession of these things to be necessary thereunto. But living avowedly in all sorts of sins, they yet suppose they shall inherit the Promises of God. But this was not the way of the holy men of old, whose example is proposed to us. Some think Faith at least to be necessary hereunto. But by Faith they understand little more than that they profess the true Religion, about which there are so many contests in the world.

This was not the Faith of Abraham, that is, this alone was not so. Wherein it consisted and how it was acted we shall have occasion afterwards to declare. But what do men think of the longsuffering before described? Their Relief against it, is to trust in such a Faith as stands in no need of it. For that common Faith which most men content themselves withal, seldom or never puts them upon the exercise of patient longsuffering. It is against the actings of a lively Faith that those Oppositions arise which the exercise of that other Grace is needful to conflict withal. And I shall give some few instances of it wherein the necessity of it will be made to appear. For if I should handle it at large, all the Difficulties that lie in the way of our Profession would fall under consideration: Of Faith we shall treat afterwards. And,

1. It is necessary with respect unto those Reproaches which the Profession of a saving Faith will expose men unto. It hath done so always, and will do so whilst this world continues. And they are usually cast on Believers in so great variety on all sorts of occasions, as that it would be a long work to call over the principal of them. For they are the chief effects of the Endeavors of Satan as he is the accuser of the Brethren. I shall instance only in those of one kind. And they are those which on their Straights, Difficulties and Temptations, the world reflects upon, as if their Profession of Faith in God were vain, false and hypocritical. When men said unto David, Where is now thy God? or what is become of thy Religion and Profession, thy pretended Trust in God? he says, it was a killing Sword in his Bones, it pierced deep and pained greatly, Psal. 42. 10. And it is spoken in the Person of our Savior, Reproaches have broken my heart, and I am full of heaviness, Psal. 69. 20. And this was the Reproach that was cast upon him on the Cross, as the next words manifest, They gave me Gall for my meat, and in my thirst they gave me Vinegar to drink, ver. 21. And this Reproach was that which we Instance in, They shook the Head at him, saying, He trusted on the Lord that he would deliver him, let him deliver him seeing he delighted in him, Psal. 22. 118. Matth. 27. 43. And what befell the Lord Christ on the Cross, teacheth the Church what it is to expect under it. In this condition patient longsuffering is our only Relief. If that be not in exercise, we shall either faint and despond, or fret ourselves to do evil, or say in our hearts, we will do unto others what they have done unto us. But hereby is the Soul delivered. It is not made stupid and senseless of the sharpness and evil of them; David was not so, nor was Christ himself; nor is it the Will of God that we should put them off with a careless regardlessness. The Glory and Honor of God and the Gospel are so far concerned in them, and God so designs them for the exercise of our Faith, as that they are not to be despised. But it will give a quietness and evenness of Spirit under them, so that no Duty shall be obstructed, nor that satisfaction which we have in the ways of God be any way impeded. And in this case this patient longsuffering worketh three ways. (1) By committing our whole cause to God; as it did in Christ, 1 Pet. 2. 23. (2) By patient waiting for the pleading of our Cause under a sense of our own sin, and an acknowledgement of the Righteousness of God, Mic. 7. 9, 10. (3) By supporting the Soul with a testimony of its own sincerity, 1 Cor. 4. 3, 4.

2. With respect unto Violence and Persecutions. These also, that Faith which tends to the enjoyment of the Promises, will expose men unto. And they prove great trials, sometimes from their violence and sometimes from their continuance. Some come with the fury of a Storm, as if they would bear down all before them; Such were the Primitive Persecutions, and that at this day in many places under the Papal Power. Others by their long duration in wasting, vexing, consuming Troubles, are designed gradually to wear out the Saints of the most high, Dan. 7. 25. And what havoc hath been made in all Ages by them of the one sort and of the other, is known unto all. The number of Apostates in such seasons hath for the most part exceeded that of Martyrs. And many have insensibly withered and grown utterly weary, under Troubles of a long duration, when they could apprehend no end of them. Here we have need of patient longsuffering, if we intend to inherit the Promises. This is that Grace which calmeth and supporteth the Soul under all these pressures. (1) By keeping and preserving it from darkening, disturbing Affections, and passions of Anger, worldly sorrow, carnal fear, and the inordinate Love of present things. Hereby in patience we possess our Souls, Luke 21. 19. which if disorderly Affections do as it were once carry out of our power, and possess the conduct of them, we shall quickly be at a loss in our Profession. (2) By enabling us to take a sedate prospect of Eternal things, of the good things promised, and their glorious excellency in comparison unto what here we suffer in, 2 Cor. 4. 16, 17, 18. (3) By preserving of us from all irregular ways and attempts for deliverance. For without this Grace we shall choose either not to suffer, and so disinherit ourselves of the Promises; or shall not suffer in a due manner unto the Glory of God or our own advantage; or shall turn aside unto unlawful Reliefs.

3. It is necessary with respect unto our waiting for the Accomplishment of many great Promises concerning the Kingdom of Christ and Interest of the Gospel in this world. That there are such Promises on record in the Scripture, and as yet unfulfilled, is I suppose generally granted. However I speak of them who are satisfied in their minds beyond all hesitation, that such there are; and of such as lived before the Accomplishment of some of them, who are proposed for our Example. For so did the Fathers under the Old Testament who lived before the coming of Christ in the Flesh. In these Promises and their Accomplishment Believers find themselves greatly concerned; and those who are not so, do disavow an Interest in the spiritual Body of Christ and his Glory in the world. Now because their Accomplishment is deferred beyond the desires and expectations of men, as was of old the Promise of the coming of Christ, many Temptations do ensue thereon. And not a few have there been on the one hand who have in sad Instances made haste and antedated the Accomplishment in unwarrantable Practices; pretending unto Faith, they have renounced patient longsuffering; and not fewer have cast away all expectation of them on the other hand, as though they would never be fulfilled. Herein therefore we have also need of patient longsuffering. Without it we shall fall into one of the extremes mentioned, both of which are attended with dangers ruinous unto Profession: See Habbak. 2. 1, 2, 3, 4. With respect unto these things the days of the Gospel are the time of the Kingdom and Patience of Jesus Christ, Rev. 1. 9. He hath begun to set up his Kingdom, and it shall never be prevailed against, Dan. 7. 27. But yet many things that belong thereunto, especially unto its tranquility and extent are as yet unfulfilled, and whilst they are so, many outrages are committed in the world against his Rule and Interest. Wherefore it is at present the Time of his Patience as well as of his Raign. And therefore are we required to keep the word of his Patience, Rev. 3. 10. or to abide in the Faith of those things concerning which he exerciseth Patience in the world. So is it said with respect unto the Judgments which God in his own time will execute on the Antichristian persecuting world. He that leadeth into Captivity, shall go into Captivity; he that killeth with the Soword, must be killed with the Sword; here is the Patience and Faith of the Saints, Rev. 13. 10. While these things are accomplishing, and until they are accomplished, during that large season, until their end be, the Saints must exercise patient longsuffering, added unto Faith in the Promises, or they will not see the end of them. And this patient longsuffering with respect unto the Accomplishment of these Promises produceth these four effects. (1) A quiet resignation of all times and seasons unto the Sovereignty of God. The Soul possessed of it, quiets itself with this; it is not for me to know the times and seasons which God hath put in his own hand, Deut. 29. 29. (2) A due valuation of present enjoyments, which is especially required since the coming of Christ in the Flesh. (3) A ready Application of mind unto present Duties, Joh. 21. 22. (4) Waiting in Prayer for what we have not yet received.

4. It is necessary also with respect unto our own personal Obedience and all the principal concerns of it. There are three things which Believers principally aim at in the course of their Obedience. (1) That their corruptions may be thoroughly subdued. (2) That their Graces may be quickened and strengthened unto all fruitfulness. (3) That Temptations being removed their spiritual Consolations may abound. These are the things which they are continually pressing after, longing for, and endeavoring. And sometimes in some, if not all of them, they seem to have made so great a progress as to be ready for an entrance into perfect Rest. But yet again they find new Storms arise; Corruptions grow strong, and Grace is under Decays, Temptations abound, and Consolations are far away. Yea and it may be they are frequently exercised with these changes and disappointments. This fills them with many perplexities and ofttimes makes them ready to faint. Unless this patient longsuffering accompany us in our whole course, we shall not finish it with Glory to God, or Comfort to our own Souls.

But it may be inquired on what Grounds, and for what Reasons the Apostle doth propose unto these Hebrews the Example of their Predecessors in this matter. Wherefore he doth it, or he might do it for these ends: (1) That they might know that he exhorted them unto nothing, but what was found in them who went before them whom they so loved and admired. And this he afterwards unto the same end confirms with many Instances. (2) Unto nothing but what was needful unto all who were to inherit the Promises. For if these things were required of their Progenitors, persons so high in the Love and Favor of God unto that end, how could they imagine that they might be dispensed withal as to their observance. (3) To nothing but what was practicable, which others had done, and was therefore possible, yea easy for them through the Grace of Christ to comply withal.

Thirdly, The Apostle for their encouragement unto the Duties mentioned, expresseth the end which those others attained in the practice of them. 〈 in non-Latin alphabet 〉 ; who inherit the Promises. It speaks in the present Tense, but principally intends those who lived before, as we have declared. And the Apostle here expresseth the way whereby in the use of the means we come to the enjoyment of the Promises. And this is by Inheritance. We neither merit it, nor purchase it, but inherit it. And how come we to inherit it? By the same way as any other comes to an Inheritance, namely, by being the true Heirs unto it. And how do we become Heirs of this Inheritance? merely by God's gratuitous Adoption; so our Apostle declareth fully this whole matter, Rom. 8. 15, 16, 17. Ye have received the Spirit of Adoption whereby we cry Abba Father; The Spirit itself beareth witness with our Spirit that we are the Children of God. And if Children then Heirs of God, and joint Heirs with Christ. God by free and gratuitous Adoption makes us his Children. All God's Children are Heirs; he hath an Inheritance for them all. This Inheritance is promised unto them; and therefore their enjoyment of it is called inheriting of the Promises. Wherefore the Grace of Adoption is the Foundation, cause, and way of our receiving promised Grace and Glory. And with respect hereunto it is that God is said not to be unrighteous in our Reward, ver. 10. For having freely adopted us and made us Heirs, it belongs unto his Faithfulness and Righteousness to preserve us unto our Inheritance. Only we are such Heirs as have means assigned unto us for the attaining of our Inheritance, which it is our Duty to apply ourselves unto.

They inherited 〈 in non-Latin alphabet 〉 , the Promises. Cameron and Grotius on this Text observe, that where the Fathers under the Old Testament are spoken of in this matter, there the Promises are mentioned; But where Believers under the New Testament are spoken of, there it is called the Promise in the singular number. I shall not give their Reasons why it is so, because they are certainly mistaken in their Observation. For both is the Promise on the one hand mentioned with respect unto them, as Heb. 11. 39. and the Promises frequently with respect unto us, 2 Cor. 7. 1. 2 Pet. 1. 4. Wherefore those expressions are used promiscuously, as is evident by our Apostle, chap. 11. ver. 13, and 39. Because they all sprang from one Original Promise, and all centred in him, in whom and by whom they were to be accomplished and made effectual, being all yea and Amen in him; and because that one which concerned his Person and Mediation did virtually include all the rest, they are all of them frequently intended and included under the name of the Promise in the singular number. But because God was pleased to let out as it were sundry Rivulets of Grace and Bounty, originally stored in the first great Promise, by several particular grants and instances, partly for the Representation of that fullness of Grace which he intended to exhibit thereby; partly for the Encouragement of our Faith and its Direction in the Application of the Grace promised, on various particular occasions; And because he was pleased frequently to renew the same great original Promise, as to Abraham and David; there are many of them, and are called the Promises; and by reason of their Union in the same Covenant whoever is really interested in any one of them, is so in all.

By the Promises here the things promised are intended. To inherit the Promises, is to be made partaker of the things promised. And the matter of these Promises was all Grace and Glory. That which is here especially regarded is their full complement in Everlasting glorious Rest with God by Christ. This is proposed unto the Hebrews, and they are encouraged to expect it by the Examples of those who went before them in Faith and Patience. Wherefore he requires,

Lastly, That they should be 〈 in non-Latin alphabet 〉 , imitatores eorum. Imitatores is not used in our Language, and when it is, it rather signifies mimicks, or contains some reflection of blame or weakness, than what it is here applied unto. Wherefore we render it followers, that is, in doing what they did, treading and walking in their steps, as our Apostle expresseth it, Rom. 4. 12. as we are to follow the steps of Christ, 1 Pet. 2. 21. It is to think we hear them saying unto us what Abimelech did to his Soldiers, Judges 9. 48. What you have seen us do make haste and do as we have done.

All Believers, all the Children of God have a right unto an Inheritance. How they came by this right was before declared: It is by that Adoption whereby they are made Children of God, and all God's Children are Heirs, as the Apostle affirms. And this Inheritance is the best and the greatest on the account of security and value. (1) Let an Inheritance be never so excellent and valuable, yet if it be not secure, if a man's Title unto it be not firm and unquestionable, if he may be defeated of it by fraud or force, which things all Earthly Right and Titles are obnoxious unto, it takes off the worth of it. But this Inheritance is conveyed, settled, and secured by the Promise, Covenant, and Oath of God, 2 Sam. 23. 5. Rom. 4. 16. These secure this Inheritance from all possibility of our being defeated of it. (2) The value of it is inexpressible. It is a Kingdom, Matth. 25. 34. Jam. 2. 5. Salvation. Ileh. 1. 14. The Grace of Life, 1 Pet. 3. 7. Eternal Life. Tit. 3. 7. God himself who hath promised to be our Reward, Rom. 8. 17.

The providing of Examples for us in the Scripture which we ought to imitate and follow, is an effectual way of teaching and a great fruit of the care and kindness of God towards us. The use of Examples to be avoided in sin and punishment the Apostle declared and insisted on in the third Chapter, which we have also improved as we are able. Here he proposeth those which we are to comply with, and conform ourselves unto, which afterwards, chap. 11. he farther presseth in very many particular Instances. And as there is a great efficacy in Examples in general which hath been spoken uoto on chap. 3. so there are many advantages in those which are proposed unto our Imitation in the Wisdom of the holy Spirit. For (1) the things and Duties which we are exhorted unto are represented unto us as possible, and that on terms not uneasy or grievous. Considering all the Difficulties and Oppositions from within and without that we have to conflict withal, we may be ready to think it impossible that we should successfully go through with them, and come off safely at the last. To obviate this despondency is the design of the Apostle in that long series of Examples which he gives us chap. 11. For he undeniably demonstrates by Instances of all sorts, that Faith will infallibly carry men through the greatest difficulties they can possibly meet with in the Profession and Obedience of it. There is no more required of us, than such and such persons by the Testimony of God himself, have successfully passed through. And if we follow them not, it is nothing but Spiritual Sloth, or the Love of the world and sin, that retards us. (2) Great Examples do naturally stir up and animate the minds of men who have anything of the same Spirit with them by whom they were performed, to do like them, yea to out-do them if it be possible. So Themistocles said that Miltiades 's Victory against the Persians would not let him sleep. Being a person of the same kind of courage with him, it stirred him up in a noble emulation, to equal him in an hazardous and successful defense of his Country.

But then it is required, that there be the same Spirit in us as was in them, whose Examples are proposed unto us. Let the examples of persons Valiant and Heroical, in their great and noble Actions be set before men of a weak and pusillanimous nature or temper, and you will amaze or affright but not at all encourage them. Now the Spirit and Principle wherewith the Worthies of God, whose Example is set before us were acted withal, was that of Faith. In vain should we encourage any unto a following or imitation of them, who hath not the same Spirit and Principle. This the Apostle requireth hereunto, 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written, I believed and therefore have I spoken; we also believe and therefore speak. Had we not the same Spirit of Faith with them, we could not do as they did. And we may take a Trial hereby whether our Faith be genuine or no. For if their Examples move us not, excite us not, unto the like Duties of Obedience with them, it is an evidence that we have not the same Spirit of Faith with them. As the Courage of a Valiant man is enflamed by a noble Example, when a Coward shrinks back and trembles at it. On this supposition there is great force in that direction, Jam. 5. 10. Take my Brethren the Prophets who have spoken in the name of the Lord for an Example of Suffering, Affliction and Patience. Let a Minister of the Gospel who is made partaker in his measure of the same Spirit, conside how Elijah, Jeremiah, Peter, Paul, and the rest of those Holy Souls who spake in the name of the Lord, carried themselves under their Afflictions and Trials, and it will inflame his Heart to engage cheerfully in the like Conflicts. (3) These Examples are so represented unto us, as plainly to discover and point out where our Dangers lie on the one hand, and where our Assistance and Relief lie on the other. These two rightly considered and understood in all our Duties, will give us the best directions we can possibly receive. When we know our Dangers and our Reliefs aright, we are half way through our Difficulties. When these are out of mind, when we know them not, on every occasion we fall under surprises and troubles. Now in the Examples proposed unto us, there is withal through the wisdom and care of the Spirit of God, represented unto us, the Temptations which befell those who are so our patterns, the Occasions of them, their Advantages, Power or Prevalency, wherein they missed it, or failed, exposing themselves unto the power of their Spiritual Enemies; and on the other hand what course they took for Relief, what Application they made unto God in their Difficulties and Distresses, and wherein alone they reposed their confidence of success. These things might be confirmed by manifold Instances. (4) There is in them also made known what Interveniences and Disturbances in our course of Obedience may befall us, which yet ought not to make us utterly despond, and give over our Profession as fruitless and hopeless. I confess great Wisdom and Caution is to be used in the consideration of the sins and falls of the Saints under the Old Testament, that they be no way abused to give countenance unto sin, either before or after its Commission. We know not their Circumstances, their Light, their Grace, their Temptations, their Repentance, nor what was the Indulgence of God towards sinners, before the fullness of the Dispensation of Grace came by Jesus Christ. But this is certain in general, that if every great sin or fall, when any is overtaken therein by the overpowering of Temptations, were absolutely inconsistent with that course of Obedience which leads unto the Inheritance of the Promises, the Holy Ghost would not without any particular exception as to their persons, have recorded such things in the lives of them whom he proposeth for our Example. (5) The certain end of a Course of Holy Obedience is in them proposed unto us. All those holy Souls that are now at rest with God in Glory, as having inherited the Promises, were sometimes as we are, conflicting with Corruptions and Temptations, undergoing Reproaches and Persecutions, laboring in Duties and a constant course of Obedience unto God. If therefore we follow them in their Work, we shall not fail to partake with them in their Reward.

VERSE 13, 14, 15, 16.

In the close of the foregoing Verse the Apostle expresseth the end of all his Exhortations, what they tended unto, and what would be the advantage of all that complied with them in Faith and Obedience. And this was the Inheriting of the Promises, or the enjoyment of the things promised by God, unto them that believe and obey. Of all that intercourse that is between God and sinners, the Promise on the part of God is the sole Foundation. Thereby doth God express his Goodness, Grace, Truth, and Sovereign Power unto men. Herein all supernatural Religion and all our concernments therein, are founded, and not on anything in us. And on our part the Inheritance of the Promises in the effects of those holy Properties of God towards us, is the end of what we look for and aim at in all our Obedience. Wherefore the Apostle having arrived in the series of his Discourse unto the mention of this great period of his whole design, he stays awhile to consider and explain it in these Verses.

〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 . Syr. 〈 in non-Latin alphabet 〉 When he promised unto him. V. L. Abrahae nam{que} promittens; For promising to Abraham. Most, Deus enim pollicitus Abrahae: for God promising unto Abraham, which expresseth the sense intended; and that word, when, which we add, is included in 〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 ; Ad verbum; quoniam per neminem habuit majorem jurare. Seeing by none he had a greater to swear. V. L. Quoniam neminem habuit, per quem juraret majorem. Rhem. Because he had none greater by whom he might swear. Erasm. Bez. Cum non possit per quemquam majorem jurare. Ours: Because he could swear by no greater: 〈 in non-Latin alphabet 〉 is rather quum than quoniam. To make up the sense, se may be added, none greater than himself. And so the Syriac reads, 〈 in non-Latin alphabet 〉 quoniam non erat ipsi qui major prae se ut juraret per illum; or in the Neuter Gender, majus and illud. Seeing there was nothing to him greater than himself that he might swear by it. All to the same purpose.

〈 in non-Latin alphabet 〉 , juravit per semet ipsum. Syr. 〈 in non-Latin alphabet 〉 ; He sware by his Soul; which though it may be an Hebraism, yet we shall find that God sometimes in his Oath makes mention of his Soul.

〈 in non-Latin alphabet 〉 ; The Syriac omits the particles 〈 in non-Latin alphabet 〉 , which yet are the only note of Asseveration in the words. The Vulgar Lat. renders it by nisi; unless, which is retained by Erasmus, the sense whereof we shall afterwards inquire into. Certe, surely; Arab. I have sworn assuredly. Benedicens, or benedicendo benedicam, blessing, I will bless.

〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 ; he restrained his Spirit; preserved himself by Faith from being hasty, or making haste.

〈 in non-Latin alphabet 〉 ; adeptus est, nactus est, assequutus est, obtinuit, consecutus est; all which words are used by Interpreters. Syr. 〈 in non-Latin alphabet 〉 he received. Promissum, promissionem, repromissionem; He obtained the Promise.

〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 the Sons of men; men of all sorts. 〈 in non-Latin alphabet 〉 . Vul. Lat. Per majorem sui. Sui is added if not needlessly, yet barbarously.

〈 in non-Latin alphabet 〉 ; Contradictionis, controversiae, litis, contentionis; strife; 〈 in non-Latin alphabet 〉 , finis, rather as Bez. Terminus. 〈 in non-Latin alphabet 〉 , ad confirmationem; Eras. ad confirmandum; juramentum, jusjurandum, adhibitum. Syr. 〈 in non-Latin alphabet 〉 , The true solution of every contention between them is by an Oath. Arab. A lawful Oath is the decision of every controversy between them.

Verse 13, 14, 15, 16.

〈 in non-Latin alphabet 〉 ; For; Expositors agree that this causal Connection doth not infer a reason or enforcement of the preceding Exhortation unto Faith and directly: But it gives an account wherefore he proposed unto them the Examples of their Fore-fathers, as those who through Faith and Patience inherited the Promises. For that they did so really and truly he proves by an Instance above all exception, producing the Example of one which he knew would be most forcible and prevalent with them. It is evident that they by Faith and Patience obtained the Promise, for so did Abraham, the grounds whereof he particularly declares.

But this in my Judgment compriseth not the whole scope and design of the Apostle in the Introduction of this Example. He hath yet a farther aim in it which we must inquire into. Wherefore (1) having carried on his paraenetical discourse concerning fruitfulness in Profession, with constancy in Faith and Patience, unto a Declaration of the end of all Graces and Duties, which is the enjoyment of the Promise, he takes occasion thence to declare unto them the nature of the Gospel, and the Mediation of Christ therein proposed unto them, unto constancy in the Faith and Profession whereof he had so exhorted them. To this end he lets them know that they were nothing but the Accomplishment of the great Promise made unto Abraham, which as themselves acknowledged to be the Foundation of all their hopes and expectations, so also that it had not been before perfectly fulfilled. In that Promise both the great blessing of Christ himself, and the whole work of his Mediation were included. Wherefore on this account doth he insist so largely on this Promise and the confirmation of it, and issueth his discourse in the Introduction of Christ according unto it. (2) He further designs to manifest that the Promise as to the substance of it belongs no less unto all Believers than it did to Abraham, and that all the benefits contained therein are by the Oath of God secured unto them all.

There is in the words, observing as near as we can their order in the Text, in the distribution; (1) The Person unto whom the Promises were made, and who is proposed for the example of the Hebrews, which is Abraham. (2) The Promise made unto him, which is that of Christ himself and the benefits of his Mediation. (3) The confirmation of that Promise by Oath of God; God sware. (4) The especial nature of that Oath, God sware by himself. (5) The reason hereof, because he had none greater by whom he might swear. (6) The end of the whole on the part of Abraham; He obtained the Promise by patient waiting or enduring. (7) The Assurance of the Promise on the part of God as confirmed by his Oath, by a general maxim of things among men, grounded on the Light of Nature and received in their universal practice; For verily men swear by the greater, &c.

1. The Person to whom the Promise was made is Abraham. He was originally called Abram; 〈 in non-Latin alphabet 〉 Pater excelsus, an high or exalted Father. God changed his Name upon the most signal Renovation of the Covenant with him into 〈 in non-Latin alphabet 〉 Abraham, Gen. 17. 5. The reason and added signification whereof is given in the next words; for a Father of many Nations have I made thee. 〈 in non-Latin alphabet 〉 is a multitude, and God now declaring that Abraham should not only be the Father of all the Nations that should proceed naturally from his Loins, but of all the Nations of the world that should afterwards embrace and imitate his Faith, interserts the first letter of Hamon a multitude into his name, that it might be unto him a perpetual memorial of the Grace and Favor of God, as also a continual confirmation of his Faith in the Promises, the Truth and Power of God being always suggested unto him by the name that he had given him.

Now Abraham was the most meet on many accounts to be proposed as an Example unto this people. For (1) Naturally he was the Head of their Families, their first peculiar famous progenitor, in whose Person that distinction from the rest of the world began, which they continued in throughout all their Generations; and all men are wont to pay a great Reverence and Respect to such persons. (2) It was he who as it were got them their Inheritance which was first conveyed unto him, and they came in upon his Right. (3) Because the Promise now accomplished was first signally given unto him, and therein the Gospel declared, in the Faith whereof they are now exhorted to persevere. (5) The Promise was not given him merely on his own account or for his own sake; but he was singled out as a pattern and example for all Believers. And hence he became the Father of the Faithful, and Heir of the World.

2. That which is affirmed concerning this Person is, that God made Promise unto him; 〈 in non-Latin alphabet 〉 . Of the Nature of Divine Promises I have treated on Chap. 4. 1, 2. In general they are express Declarations of the Grace, Goodness, Pleasure, and Purpose of God towards men for their good and advantage. That here intended was that for the substance of it God made unto Abraham, Gen. 12. 2, 3. I will bless thee and make thy name great, and thou shalt be a blessing, and I will bless them that bless thee and curse them that curse thee: and in thee shall all the Families of the Earth be blessed. And this same Promise was confirmed unto him by the way of a Covenant, Chap. 15. 3, 4, 5. And more solemnly, chap. 17. 1, 2, 3, 4, 5, 6. For chap. 15. it is only promised that he should have a natural Seed of his own, and that a Stranger should not be his Heir. But here his name is changed into Abraham, he is made Heir of the world, and many Nations are given in to be his spiritual Posterity. But because together with the Promise our Apostle designs to give an account and commendation both of the Faith and Obedience of Abraham, he calls not out that grant of this Promise which was preventing, renewing, and calling, antecedent unto all his Faith and Obedience, and communicative of all the Grace whereby he was enabled thereunto, as expressed chap. 12. but he takes it from that place where it was renewed and established unto him after he had given the last and greatest evidence of his Faith, Love, and Obedience, chap. 22. 16, 17, 18. 〈 in non-Latin alphabet 〉 By myself have I sworn saith the Lord, for because thou hast done this thing, and hast not withheld thy Son, thine only Son; 〈 in non-Latin alphabet 〉 ; That in blessing I will bless thee, and in multiplying I will multiply thy Seed. Thus God gave out unto him the fullness of the Promise by degrees. First he mentions only his own person without any Declaration how the Promise should be fulfilled in his Seed, Chap. 12. 2, 3. Then he expressly adds the mention of his Seed in the way whereby the Promise should be accomplished, but no more, Chap. 15. 5. And at length he lets him know the extent of his Seed unto Believers of all Nations, chap. 17. 5. To all which a farther confirmation by the Oath of God, and the Extent of the Promise is added, Chap. 22. 15, 16, 17, 18. So are we to embrace, and improve as he did the first dawnings of Divine Love and Grace. It is not full Assurance that we are first to look after, but wait for the confirmation of our Faith in compliance with what we have received; If we either value not, or improve not in thankful Obedience the first Intimations of Grace, we shall make no progress towards greater enjoyments. And in the Apostles expression of this Promise we may consider,

1. The manner of the expression. 2. The nature and concernments of the Promise itself.

In the manner of the expression there are the Affirmative particles; 〈 in non-Latin alphabet 〉 ; certe, truly. They answer only directly unto 〈 in non-Latin alphabet 〉 in the Hebrew; but the Apostle includes a respect unto what was said before, 〈 in non-Latin alphabet 〉 ; In myself have I sworn. And 〈 in non-Latin alphabet 〉 is sometimes used for 〈 in non-Latin alphabet 〉 that is, truly; in way of an Asseveration, Job 34. 31. 〈 in non-Latin alphabet 〉 ; which we render, Surely, it is meet to be said unto God I have born, I will not offend, and that properly. And 〈 in non-Latin alphabet 〉 was of common use in the Greek Tongue in Assertory Oaths. So Demosthenes, 〈 in non-Latin alphabet 〉 ; He sware 〈 in non-Latin alphabet 〉 that he would destroy Philip. The Vulgar Latin renders it by nisi, that is, 〈 in non-Latin alphabet 〉 , contrary to the sense of the Ancients, Chrysostom, Oecumenius, and Theophylact, as some of the Expositors of the Roman Church do acknowledge. But yet that manner of expression denotes a sense not unusual in the Scripture. For there is an Intimation in it of a reserved Condition rendering the saying ensuing a most sacred Oath. Unless I bless thee, let me not be trusted in as God, or the like. But the formality of the Oath of God is neither in Genesis nor here expressed; only respect is had unto what he affirms, by myself have I sworn. Surely, undoubtedly.

The Promise itself is expressed in those words, 〈 in non-Latin alphabet 〉 , &c. Blessing I will bless thee, and multiplying I will multiply thee. Our Apostle renders the words of Moses exactly, Gen. 22. 17. Only where it is said there, I will multiply thy Seed, he expresseth it by I will multiply thee, which is all one, or to the same purpose; for he could be no way multiplied, but in his Seed; and he proceedeth no farther with the words of the Promise, as being not concerned in what followeth. For although his Seed was actually multiplied, yet it was Abraham himself who was blessed therein. The Vulgar Latin in this place reads, Benedicens benedicam, blessing I will bless; but in Genesis hath only benedicam and multiplicabo. Hence divers of the Roman Expositors, as Ribera, Tena and others, give sundry reasons why the Apostle changed the expression from what was used in Moses, where it is only said I will bless thee, into blessing I will bless thee. And which I cannot but observe, Schlictingius who followeth in this place the Exposition of Ribera, complies with him also in that Observation: aliis quidem verbis (saith he) promissionem hanc apud Mosem extulit: But all this is but the mistake of the Vulgar Interpreter on Gen. 22. For the words in the Original have the Reduplication rendered by the Apostle, which the Lxx also observe. And this Reduplication is a pure Hebraism vehemently affirming the thing promised, and hath in it the nature of an Oath. It also intends and extends the matter promised. Blessing I will bless thee; I will do so without fail, I will do so greatly without measure, and eternally without end. And this kind of Asseveration is common in the Hebrew, Gen. 2. 17. 〈 in non-Latin alphabet 〉 In the day thou eatest thereof dying thou shalt die; thou shalt assuredly die; be certainly obnoxious unto Death; it may be also that the double Death temporal and eternal is included therein. See Gen. 37. 33. 2 Kings 2. 23. 1 Sam. 23. 22. Josh. 24. 10. Jer. 23. 17. Dan. 11. 10.

We have need of everything that any way evidenceth the stability of God's Promises to be represented unto us, for the encouragement and confirmation of our Faith. As God redoubled the word at the first giving out of the Promise unto Abraham for the strengthening of his Faith, so is the same here expressed by the Apostle that it might have the same effect upon us. And two things especially God seems to impress upon our minds in this vehemency of expression. (1) The sincerity of his Intentions without reserve. (2) The stability of his Purposes without alteration and change. It is to signify both these, that such emphatical vehement expressions are used even among men, and both these Unbelief is apt to question in God. He that believeth not maketh God a liar, 1 Joh. 5. 10. He is a liar who in his Promises intendeth not what his words signify, but hath other reserves in his mind; and he who having promised changeth without cause. Both these doth Unbelief impute to God, which makes it a sin of so heinous a nature. The first time God used this kind of Reduplication it was in his threatening of Death unto the Transgression of the Command, Gen. 2. 17. In the day thou eatest thereof dying thou shalt die. And that which Satan deluded our first Parents by, was in persuading them that there was not sincerity in what God had said, but that he had reserved to himself, that it should be otherwise. The Serpent said unto the woman 〈 in non-Latin alphabet 〉 dying ye shall not die, Gen. 3. 4. But this being directly contrary unto what God had expressly affirmed, how could Satan imagine that the Woman would immediately consent unto him against the express words of God? Wherefore he useth this Artifice to prevail with her, that although God had spoken those words, yet he had a Reserve to himself that it should not be unto them indeed as he had spoken, ver. 5. By these means Unbelief entered into the world, and hath ever since wrought effectually in the same kind. There is no Promise of God so plainly expressed but Unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it, as that it doth not belong unto us. Most of these exceptions we gather from ourselves, and were it not for them we suppose we could believe the Promise well enough. But the truth is, when we are called to believe, when it is our Duty so to do, when we pretend that we are willing and desirous to do so, were it not for such and such things in ourselves, it is the sincerity of God in his Promises we all in question: and we think that although he proposeth the Promise unto us, and commandeth us to believe, yet it is not his intention and purpose that we should do so, or that we should be made partakers of the good things promised. By the purpose of God I do not here intend the Eternal purpose of his Will concerning the effects and events of things, about which we are called to exercise neither Faith nor Unbelief, until they are manifested. But the whole Rule of our Duty is in God's Command, and the Faith required of us consists in this, that if we comply with what God prescribeth, we shall enjoy what he promiseth; if we believe, we shall be saved. And herein to question the Truth or Sincerity of God, is an high effect of Unbelief. This distrust therefore God removes by the Reduplication of the word of the Promise, that we might know he was in good earnest in what he expressed. The like may be spoken concerning the stability of the Promises, with respect unto change, which because it must be particularly afterwards spoken unto, shall be here omitted. And these things we have need of. If we think otherwise we know little of the nature of Faith or Unbelief, of our own weakness, the efficacy of the Deceits of Satan, or the manifold oppositions which rise up against believing.

2. For the Promise itself here intended or the matter of it, it may be considered two ways. (1) As it was personal unto Abraham, or as the Person of Abraham was peculiarly concerned therein. (2) As it regards all the Elect of God and their Interest in it; of whom he was the Representative. As this Promise was made personally unto Abraham, it may be considered, (1) With respect unto what was Carnal, Temporal and Typical. (2) Unto what was Spiritual and Eternal typed out by those other things. As unto what was Carnal and Typical, the things in it may be referred unto two Heads. (1) His own temporal prosperity in this world. God's Blessing is always 〈 in non-Latin alphabet 〉 an addition of good unto him that is blessed. So it is said Gen. 24. 1. God hath blessed Abraham in all things; which is explained ver. 35. in the words of his Servant, The Lord hath greatly blessed my Master and he is become great, and he hath given him Flocks and Herds, Silver and Gold, God increased him in Wealth, Riches and Power until he was esteemed as a mighty Prince by the people among whom he dwelt, Gen. 23. 6. And this in the Blessing was a Type and Pledge of that full Administration of Grace and Spiritual things, which was principally intended. (2) What concerned his Posterity wherein he was blessed. And herein two things were in the Promise both expressed at large.

(1) The greatness of their number; They were to be as the Stars of Heaven or as the Sand by the Sea-shore; that is, innumerable.

(2) Their success and prosperity; that they should possess the Gates of their Enemies; which principally respected the mighty successes which they had and Conquests which they made under the conduct of Joshua and afterwards of David.

In both these things were they Typical of the more numerous Subjects of the Kingdom of Christ, and of his spiritual Conquest for them and in them of all their spiritual Adversaries. See Luke 1. 70, 71, 72, 73, 74, 75.

In these two Branches of the Promise the Faith of Abraham was greatly exercised as unto the Accomplishment of them. For as unto the first or multiplication of his Posterity, though he lived after this about 70 years, yet he never saw anymore than two persons, Isaac and Jacob that were interested in this Promise; For although he had other Children and Posterity by them, yet in Isaac only was his Seed to be called, as to this Promise. He had therefore during his own days no outward visible pledge or appearance of its Accomplishment; and yet however he lived and died in the Faith thereof. And as unto the latter, of their prosperity and success, he was told before, that they should be in Affliction and Bondage for 400 years. Yet looking by Faith through all these difficulties in its proper season, he inherited the Promise.

And he was a great Example herein unto all Believers under the New Testament; For there are many Promises remaining as yet unaccomplished, and which at present as in other Ages, seem not only to be remote from but as unto all outward means to be cast under an impossibility of accomplishment. Such are those as concerning the calling of the Jews, the coming in of the fullness of the Gentiles, with the enlargement and establishment of the Kingdom of Christ in this world. Concerning all these things, some are apt to despond, some irregularly to make haste, and some to reject and despise them. But the Faith of Abraham would give us present satisfaction in these things and assured expectation of their Accomplishment in their proper season.

Secondly, The peculiar Interest of Abraham in this Promise as to the spiritual part of it may also be considered; and hereof in like manner there were two parts.

1. That the Lord Christ should come of his Seed according to the flesh. And he was the first person in the world, after our first Parents, to whom in the order of nature it was necessary, to whom the Promise of the Messiah to spring from them was confirmed. It was afterwards once more so confirmed unto David, whence in his Genealogy he is said in a peculiar manner to be the Son of David, the Son of Abraham. For unto these two persons alone was the Promise confirmed. And therefore is he said in one place to be the Seed of David according to the Flesh, Rom. 1. 3. and in another, to have taken on him the Seed of Abraham, Heb. 2. 16. Herein lay Abraham's peculiar Interest in the spiritual part of this Promise, He was the first who had this privilege granted unto him by especial Grace, that the promised Seed should spring from his Loins. In the Faith hereof he saw the Day of Christ and rejoiced; this made him famous and honorable throughout all Generations.

2. As he was thus to be the natural Father of Christ according to the flesh, whence all Nations were to be blessed in him or his Seed; so being the first that received or embraced this Promise, he became the spiritual Father of all that do believe, and in them the Heir of the world in a spiritual Interest, as he was in his carnal Seed the Heir of Canaan, in a political Interest. No men come to be accepted with God but upon the account of their Faith in that Promise which was made unto Abraham, that is, in him who was promised unto him. And we may observe That,

The Grant and Communication of spiritual Privileges is a mere act or effect of Sovereign Grace. Even this Abraham who was so exalted by spiritual Privileges, seems originally to have been tainted with the common Idolatry which was then in the world. This account we have, Josh. 24. 2, 3. Your Father dwelt on the other side of the Flood in old time, Terah the Father of Abraham, and the Father of Nachor, and they served other God's. And I took your Father Abraham from the other side of the Flood. It is true, the charge is express against Terah only; but it lying against their Fathers in general on the other side of the Flood, and being added that God took Abraham from the other side of the Flood, he seems to have been involved in the Guilt of the same sin whilst he was in his Fathers House and before his Call. Nor is there any account given of the least preparation or disposition in him unto the state and Duties which he was afterwards brought into. In this condition, God of his Sovereign Grace first calls him to the saving knowledge of himself, and by degrees accumulates him with all the Favors and Privileges before mentioned. Hence in the close of his whole course he had no cause to glory in himself neither before God nor men, Rom. 4. 2. For he had nothing but what he gratuitously received. Indeed there were distances of time in the collation of several distinct Mercies and Blessings on him. And he still through the supplies of Grace which he received under every mercy, so deported himself, as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker. And this is the method of God's communicating his Grace unto sinners. His first Call and Conversion of them is absolutely gratuitous. He hath no consideration of anything in them that should induce him thereunto. Neither is there anything required unto a condecency herein. God takes men as he pleaseth, some in one condition and posture of mind, some in another; some in an open course of sin, and some in the execution of a particular sin, as Paul. And he indeed at the instant of his call was under the active power of two of the greatest hindrances unto Conversion that the heart of man is obnoxious unto. For first he was zealous above measure of the Righteousness of the Law, seeking earnestly for Life and Salvation by it; and then he was actually engaged in the persecution of the Saints of God. These two qualifications constant resting in Legal Righteousness, with rage and madness in persecution, than which there are not out of Hell more adverse principles unto it, were all the preparations of that Apostle unto converting Grace. But after that this Grace which is absolutely free and Sovereign is received, there is an order in God's Covenant which for the most part he observeth in the communication of ensuing Graces and Privileges; namely, that Faith and Obedience shall precede the increase and enlargement of them. Thus was it with Abraham who received his last great signal Promise and Privilege, Gen. 22. upon that signal Act of his Faith and Obedience in offering up his Son upon God's Command.

As it was with Abraham, so is it with all those who in any Age are made partakers of Grace or spiritual Privileges.

Secondly, The Promise here intended as to the spiritual part of it may be considered with respect unto all Believers; of whom Abraham was the Representative. And two things are contained therein.

1. The giving and sending of the Son of God to take on him the Seed of Abraham. This was the life and soul of the Promise; the ancient and first expressed regard of Divine Grace unto sinners. In thy Seed shall all the Nations of the Earth be blessed; that is, the Seed of the Woman shall break the Serpents head. The Incarnation of the Son of God promised from the Foundation of the world, shall be fulfilled in thy Seed, he shall take on him the Seed of Abraham. So our Apostle argues, Gal. 3. 16. Now to Abraham and his Seed were the Promises made, he saith not unto Seeds as of many, but as of one, and thy Seed which is Christ. For the Promise which is made concerning Christ in one sense, is made unto him in another. As to the benefit and effects of the coming of Christ it was made concerning him unto Abraham and all his Seed, but as unto the first grant, intention and stability of the Promise it is made unto Christ himself, with respect unto that Everlasting Covenant which was between the Father and him, in his undertaking the work of Mediation. Or the Lord Christ may be considered either as the undertaker of the Covenant with God, and so the Promise was made unto him; or as the Accomplishment of the terms of it for us, so the Promise was concerning him.

2. The nature of the benefit which is to be received by Christ thus promised; and that in general is a Blessing, in thy Seed shall they be blessed. And two things are comprised in this Blessing, as the Springs of other mercies innumerable. The Promise of Christ himself was the fountain, and all other Promises were particular streams from it, especial Explications and Applications of that Promise. (1) The removal of the Curse of the Law which was come on all men by reason of sin. The Curse could not be removed but by a Blessing; and that which doth it is the greatest of Blessings, as that was the greatest of Curses and Miseries. (2) The bringing in of a blessed Righteousness, on the account whereof we might be accepted with God. See Gal. 3. 13, 14, 15.

Before we proceed we may observe two things in general concerning this Promise. (1) That this was the Life of the Church of the Old Testament, the Spring of its continuance unto its appointed season, which could never be dried up. How many times were that whole people, the posterity of Abraham, at the very brink of Destruction? For sometimes they fell generally into such terrible provoking sins, as that their utter casting off might have been justly expected by Angels and men; sometimes they were in the just Judgment of God given up unto such wasting Desolations in their Captivities, as that they were wholly like dry bones on the face of the Earth without hopes of a Resurrection. Yet mercy, patience, and power wrought through all and preserved them in a Church state until this Promise was accomplished. This it was alone, or the Faithfulness of God therein whence all their healing and recoveries did proceed. And when this Promise was once fulfilled, it was beyond the power of all the world to keep them unto their former condition. All depended on the issue of this Promise, in whose fulfilling all things were to be cast into a new mold and order. (2) This was that which preserved the Spirits of true Believers among them from ruining Despondencies in the times of the greatest Apostasies, Calamities, and Desolations of the People. They had this Promise still to plead, and rested therein, notwithstanding all the Interveniencies which ofttimes seemed to render the case of that people very desperate. See their Faith expressed, Micah 7. 18, 19, 20. Isa. 7. 13, 14, 15. chap. 5. 3. Luke 1. 70, 71, 72, 73. And I would hope there is mercy lies treasured in the Bowels of this Promise not yet brought forth toward the remainders of the Posterity of Abraham according to the Flesh. Who knows but that by virtue of the engaged Love and Faithfulness of God declared in this Promise, these withered Branches may revive, and these dead bones rise again? Our Apostle placeth the Hopes of it on this ground alone, that as touching the Election they were beloved; they were beloved for the Fathers sake, Rom. 11. 28. As to Profession they were then vsibly falling off; but as to Election, as to God's purpose concerning them, the Love which he bare to their Fathers, engaged unto Abraham in this Promise, will one day find them out, and bring them in unto a plentiful share in this Blessing.

Wherefore on all accounts the Instance chosen by the Apostle was of singular use unto the Hebrews, and singularly suited unto their present condition. For as they received many Advantages from his personal Privileges who was their Father according to the Flesh; so they succeeded unto him in the spiritual part of the Promise; and therefore as the like Duties of Faith and Obedience and Perseverance were required of them as of him, so they in the performance of them had assurance given them in his success, that they also should inherit the Promise. So the Apostle applies his discourse ver. 17, 18.

Where the Promise of God is absolutely engaged, it will break through all Difficulties. and Oppositions unto a perfect Accomplishment. No Promise of God shall ever fail or be of none effect. We may fail or come short of the Promise by our Unbelief; but the Promises themselves shall never fail. There have been great seasons of Trial in many Ages wherein the Faith of Believers hath been exercised to the utmost about the accomplishment of the Promises; but the Faithfulness of God in them all hath hitherto been ever Victorious, and it will be so forever. And this Trial hath arose partly from Difficulties and Oppositions, with all Improbabilities of their Accomplishment on rational accounts, or with respect unto visible means; partly from a misunderstanding of the nature of the Promises, or of the season of their Accomplishment. Thus in the first great Promise given unto our Parents after the Fall, how soon was their Faith exercised about it. When they had but two Sons the one of them slew the other, and the survivor was rejected and cursed of God. From whom should now the promised Seed be expected to proceed and spring? Is it not probable that they were ofttimes ready to say, where is the Promise of his coming? And yet indeed this which seemed to overthrow and disannul the Promise, was only a means of its farther confirmation. For the death of Abel upon his offering his acceptable Sacrifice, was a Type of Christ and his suffering in his mystical Body, 1 Joh. 3. 12. When the wickedness of the world was come unto that height and fullness that God would not spare, but destroyed all the Inhabitants of it excepting eight persons, the very destruction of the whole Race of mankind seemed to threaten an Annihilation of the Promise. But this also proved unto its confirmation. For after the Flood God established it unto Noah, accompanied it with a Covenant and gave a visible Pledge of his Faithfulness therein to abide forever, Gen. 9. 11, 12. For although that Covenant in the first place respected temporal things, yet as it was annexed unto the first Promise it represented and assured the spiritual things thereof, Isa. 54. 8, 9, 10. This great Promise was after limited unto the person of Abraham, namely, that from him should spring the blessed Seed. Yet after it was given unto him, many and many a year passed over him, before he saw the least hope of its Accomplishment. Yea he lived to see all natural ways and means of fulfilling it utterly to fail; Sarah's Womb being dead and his Body also; so that he was past and beyond all hope of having it fulfilled in the ordinary course of nature. And the Faith which he had in hope was against hope, Rom. 4. 18, 19. Hence he complained that after all his long and wearisome Pilgrimage he went Childless, Gen. 15. 2. and fell into no small mistakes in the matter of Hagar and Ishmael. Yet after all, the Promise made its way unto its own Accomplishment. And by the signal victory it had herein against all oppositions, assured itself unto the Faith of all succeeding Generations, as is here expressed by the Apostle. Afterwards when the Promise was confined unto Isaac, by that word, in Isaac shall thy Seed be called, and Abraham now drawing apace towards the Grave, he is commanded to slay this Isaac and offer him in Sacrifice unto God. This indeed was the greatest appearance under the Old Testament of the absolute disannulling and frustration of the Promise. And Abraham had no relief for his Faith under this Trial, but only the Omnipotency of God, which could produce effects that he could no way apprehend, as raising of him up again from the dead, or the like. But this also proved in the issue so great a confirmation of the Promise, as that it never received anything of the like nature, before nor after, until its actual accomplishment. For hereon was it confirmed by the Oath of God, whereof we shall treat immediately; the Sacrifice of Christ illustriously represented, and an Instance given of the infallible victorious success of Faith whilst against all difficulties it adheres unto the Truth of the Promise. What was the condition with the Faith of the best of men when the Lord Christ was in the Grave? At how great a loss they were, and how their Faith was shaken to the utmost, the two Disciples expressed unto the Lord Christ himself as they went to Emmaus, Luke 24. 21. We trusted that it had been he who should have redeemed Israel, and for what they had heard then reported of his Resurrection they said they were astonished at it, but could not arrive at any positive actings of Faith about it. And this befell them when they were speaking to Christ himself, in whom the Promise had received its full Accomplishment. After this also when the Gospel began to be preached in the world, it appeared that it was rejected by the generality of the Jews, and that they also thereon were rejected from being the people of God. This made a great hesitation in many about the Promise made unto Abraham concerning his Seed and Posterity, as though it were of none effect. For now when the full Accomplishment was declared, and innumerable persons came in unto a participation of it, those unto whom it was peculiarly made, neither would be, nor were sharers of it. This great Objection against the Truth of the Promise our Apostle lays down; Rom. 9. 6. not as though the Word of God had taken none effect, in answer whereunto he spends the three ensuing Chapters. And he doth it by letting of us know that the Objection was grounded on a mistake of the Persons unto whom the Promise did belong; which were not the whole carnal Seed of Abraham but only the Elect of them, and all Nations whatever. And there are yet Promises of God on Record in the Scripture not yet fulfilled, that will and do exercise the Faith of the strongest and most experienced Believers, concerning whose Accomplishment our Lord Jesus Christ says, When the Son of Man cometh, shall he find Faith in the Earth? The Faith, hope and expectation of most will be at an end, before they are fulfilled; and that because of the insuperable difficulties that seem to lie in the way of their Accomplishment. Such are those which concern the destruction of Antichrist, the calling of the Jews, the spreading of the Gospel unto all Nations, and the flourishing of the Church in Peace and Purity. These things as to all outward appearance seem as remote from Accomplishment, as they were the first day the Promise was given, and the difficulties against it increase continually. And yet notwithstanding the Promise shall break through all difficulties, at the end it shall speak and not lie; The Lord will hasten it in its time, Isa. 20. 22. Before its proper time, its appointed season it will not be; but then the Lord will hasten it that no opposition shall be able to stand before it.

From this state of the Promises three things have fallen out. (1) That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised, which hath been to the singular advantage of the Church. For the exercise of Faith is that whereon the flourishing of all other Graces doth depend. And from hence hath there been a Treasure of fervent Prayers laid up from the beginning, which shall in their proper season have a fruitful return. In that Faith and Patience, in those Supplications and Expectations, wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise, hath God been exceedingly glorified; as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require. (2) Hence it was that in most Ages of the Church there have been mockers and scoffers, saying, Where is the Promise of his coming, for since the Fathers fill asleep all things continue as from the beginning of the Creation, 2 Pet. 3. 4. The Fathers were they who received the Promises; especially that of the coming of Christ. These they preached and declared, testifying that they would be accomplished, and that great alterations should be wrought in the world thereby. The sum of what they so declared was, That the Elect of God should be delivered, and that Judgment should be executed on ungodly men, by the coming of the Lord, Jude 14, 15. But what now is become of these Fathers, with all their great Promises and Preachments upon them? Things go on in the same course as they did in the beginning, and are like to do so to the end of the world; what, we pray, is this Promise of his coming you have so talked of? Such Scoffers have most Ages abounded withal; and I think none more than that wherein our Lot is fallen. Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word, they scoff at all who dare to own an expectation thereof. (3) Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account. Some have feigned to themselves other things than God ever promised; as the generality of the Jews looked for a carnal Rule, Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruin. And it is to be feared that some are still sick of the same or like Imaginations. And some have put themselves on irregular courses for the Accomplishment of Promises, walking in the Spirit of Jacob and not of Israel. But whatever of this or any other kind may fall out by the unbelief of men, all the Promises of God are Yea and Amen, and will make their way through all difficulties unto an assured Accomplishment in their proper season.

Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them. We find so many difficulties, so many oppositions, as that we are continually ready to call in question the Accomplishment of them; and indeed few there are, that live in a comfortable and confident assurance thereof. In the times of Temptation, or when perplexities arise from a deep sense of the guilt and power of sin, and on many other occasions, we are ready to say with Zion, The Lord hath forsaken us, our way is passed over from him, as for our part we are cut off.

In all these cases it were easy to demonstrate whence it is that the Promise hath its insuperable efficacy, and shall have its infallible Accomplishment, but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared. Again,

Although there may be privileges attending some Promises, that may be peculiarly appropriated unto some certain persons, yet the Grace of all Promises is equal unto all Believers. So Abraham had sundry personal Privileges and Advantages communicated unto him in and by this Promise, which we have before re-counted, Yet there is not the meanest Believer in the world, but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself. They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance.

The next thing considerable in the words, is the especial confirmation of the Promise made to Abraham by the Oath of God. For God— when he could swear by no greater he sware by himself. And sundry things we must inquire into in this peculiar dispensation of God unto men, namely, in swearing to them.

1. The Person swearing is said to be God. God sware by himself. And ver. 17. in the Application of the Grace of this Promise unto Believers, it is said, that God interposed himself by an Oath. But the words here repeated are expressly ascribed unto the Angel of the Lord, Gen. 22. 15, 16. And the Angel of the Lord called unto Abraham out of Heaven the second time, and said By myself have I sworn saith the Lord. So it is said before ver. 11. The Angel of the Lord called unto him out of Heaven and said Abraham; and adds in the close of ver. 12. thou hast not withheld thy Son, thine only Son from me. He is called an Angel that speaks, but he still speaks in the name of God. Three things are insisted on to assoil this difficulty. (1) Some say that he spake as a Messenger and Ambassador of God in his name, and so assumed his Titles, although he was a mere created Angel: For so a Legate may do, and use the name of him that sends him. But I do not see a sufficient foundation of this supposition. An Ambassador having first declared that he is sent, and from whom, may act in the Name and Authority of his Master; but not speak as if he were the same person. But here is no such Declaration made, and so no provision laid in against Idolatry. For when one speaks in the Name of God, not as from God, but as God, who would judge but Divine Honor and Religious Worship were due unto them, which yet are not unto Angels however gloriously sent or employed, Rev. 19. 10. chap. 22. 9. Wherefore (2) It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do. And those of this mind countenance their Opinion with those words used by him, ver. 16. 〈 in non-Latin alphabet 〉 saith the Lord; the words whereby the Prophets solemnly ushered in their messages. But yet neither will this solve the difficulty. For these words, saith the Lord, are often used in the third person, to express him unto us whom in all our Duties we regard, when God himself is introduced speaking. See Gen. 19. 24. Zech. 2. 8, 9. And he who called unto Abraham the second time, ver. 15. is the same with him who first called unto him, ver. 11, 12. and he speaks expressly in the name of God; Thou hast not withheld thy Son from me. Besides in each place this Angel is said to speak from Heaven; which expresseth the Glory of the person that spake. Wherever God makes use of created Angels in messages unto the Children of men, he sends them unto the Earth; but this speaking from Heaven is a description of God himself, Heb. 12. 25. Therefore (3) By this Angel no other Angel is to be understood, but the great Angel of the Covenant the second person of the Trinity, who thus appeared unto the Fathers under the Old Testament. See this proved at large in our Tenth Exercitation in the first Volume of our Exposition on this Epistle. He it was that spake and sware by himself. For when a mere Angel sweareth, he swears always by one greater than himself according to the rule of our Apostle in this place, Dan. 12. 17. Rev. 10. 5, 6.

Secondly, It may be inquired when God did thus swear: 〈 in non-Latin alphabet 〉 ; promising he sware. He did not first promise, and afterwards confirm it with his Oath. He gave his Promise and Oath together; or gave his Promise in the way of an Oath. Yet are they distinctly considered, nor is it the mere vehemency of the Promise that is intended. For in the next Verse the Apostle calls the Promise and the Oath two things, that is, distinct from one another; 〈 in non-Latin alphabet 〉 , two Acts of God. But although he hath respect principally unto that especial Promise which was given with an Oath, yet by the same Oath were all the Promises of this kind given before unto Abraham equally confirmed; whence it may be applied unto all the Promises of God as it is in the following verses. That which is directly intended is that whereof the story is expressed, Gen. 22. ver. 15, 16, 17, 18. upon his Obedience in offering up his Son. And this was the last time that God immediately and solemnly made Promise unto him after he had gone through all sorts of Trials and Temptations (whereof the Jews give ten particular Instances) and had acquitted himself by Faith and Obedience in them all. Thus did God in his infinite Goodness and Wisdom see good to give him the utmost assurance of the Accomplishment of the Promise, whereof in this Life he was capable; And although it was an Act of Sovereign Grace, yet had it also the nature of a reward, whence it is so expressed, Because thou hast done this thing, and hast not withheld thy Son, thine only Son. Of the same nature are all those assurances of Divine Love and Grace, with the peace and joy that accompany them, which Believers do receive in and upon the course of their Obedience.

Thirdly, The Expression of this Oath may be also considered. The Apostle only mentions the Oath itself, with respect unto the ancient Record of it, but expresseth not the formal terms of it. He sware by himself saying; The Expression of it Gen. 22. 16. is 〈 in non-Latin alphabet 〉 ; By myself have I sworn saith the Lord. And we may consider two things concerning the Oath of God. (1) Why he sware. (2) How he swears.

For the first of these, whereas all the Oaths of God are in the confirmation of his Promises or his Threatenings, the reason and nature of those which respect his Threatenings hath been declared at large on chap. 3. And that which concerns the Promises will return unto us, ver. 17. where it must be spoken unto.

2. How he swears; whrein also two things are comprised; (1) The manner of his swearing, and (2) the Nature of his Oath.

1. The manner of swearing is twofold. (1) That which positively expresseth and engageth what is sworn by; and (2) That wherein an imprecation or execration is implied or expressed. The first the Latins express by per; per Deum; the Greeks by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to the same purpose; The Hebrews prepose the letter 〈 in non-Latin alphabet 〉 unto the thing sworn by. So here 〈 in non-Latin alphabet 〉 that is, by myself. Sometimes there is no expression to that purpose, only God affirms that he hath Sworn, for he is every way his own witness, 1 Sam. 3. 14. I have sworn unto the House of Eli. So Psal. 132. Isa. 14. 24. Sometimes he expresseth some of the Properties of his Nature, as Psal. 89. 35. 〈 in non-Latin alphabet 〉 Juravi per sanctitatem meam; I have sworn by my Holiness. So Amos 4. 2. By myself; Jer. 22. 5. Isa. 45. 23. chap. 43. 13. By his right hand, and the arm of his strength; Isa. 62. 8. By his great name; Jer. 44. 23. By his Soul; Jer. 51. 14. and by the excellency of Jacob; Amos 8. 7. that is himself only. For all the holy Properties of God are the same with his Nature and Being. For that form of an Oath wherein an Imprecation is used, the expression of it is always Elliptical in the Hebrew Tongue, whereas other Languages abound with cursed and profane Imprecations. And this Elliptical form of expression by 〈 in non-Latin alphabet 〉 si, is often used by God himself, 1 Sam. 3. 14. I have sworn to the House of Eli; 〈 in non-Latin alphabet 〉 if the Iniquity of the House of Eli be purged, Psal. 89. 36. I have sworn unto David by my Holiness, 〈 in non-Latin alphabet 〉 ; if I lie unto David. So also Psal. 95. 11. Psal. 132. 2, 3. Isa. 14. 24. And this kind of expression is retained by our Apostle; chap. 3. 12. To whom I sware in my wrath, 〈 in non-Latin alphabet 〉 ; if they shall enter into my Rest. As also it is made use of by our Savior, Mark 8. 12. 〈 in non-Latin alphabet 〉 . Verily I say unto you, if a sign shall be given unto this Generation. There is herein a Rhetorical 〈 in non-Latin alphabet 〉 , where something for Honors or Reverence sake is restrained, silenced, and not uttered. As, if it be so, then let me not be trusted, believed or obeyed.

Secondly, For the Nature of this Oath of God it consists in an express engagement of those Holy Properties whereby he is known to be God, unto the accomplishment of what he promiseth or threateneth. By his Being, his Life, his Holiness, his Power, is he known to be God; and therefore by them is he said to swear, when they are all engaged unto the fulfilling of his word.

Fourthly, There is a reason added why God thus sware by himself. It was because he had none greater whereby he might sware. And this reason is built upon this maxim; That the Nature of an Oath consisteth in the Invocation of a Superior in whose power we are. For two things we design in that Invocation of another. (1) A testimony to be given unto the Truth we assert. (2) Vengeance or Punishment of the contrary upon us. Wherefore we do ascribe two things unto him whom we invocate in an Oath. (1) An absolute Omnisciency, or Infallible knowledge of the Truth or Falsehood of what we assert. (2) A Sovereign Power over us, whence we expect Protection in case of Right and Truth, or Punishment in case we deal falsely and treacherously. And this respect unto punishment is that alone which gives force and efficacy unto Oaths among mankind. There is a Principle engrafted in the minds of men by Nature, that God is the supreme Rector, Ruler and Judge of all men and their Actions; as also that the Holiness of his Nature with his Righteousness as a Ruler and Judge, doth require that Evil and Sin be punished in them who are under his Government. Of his Omnipotent power also, to punish all sorts of Transgressors, the highest, greatest, and most exempt from human Cognizance, there is an alike conception and presumption. According as the minds of men are actually influenced by these Principles, so are their Oaths valid and useful and no otherwise. And therefore it hath been provided that men of profligate lives, who manifest that they have no regard unto God nor his Government of the world, should not be admitted to give Testimony by Oath. And if instead of driving all sorts of persons, the worst, the vilest of men on sleight or light, or no occasions, unto swearing, none might be in any case admitted thereunto, but such as evidence in their Conversations, such a regard unto the Divine Rule and Government of the world as is required to give the least credibility unto an Oath, it would be much better with human Society. And that in-road which Atheism hath made on the world in these latter Ages, hath weakened and brought in a laxation of all the Nerves and Bonds of Human Society. These things belong unto the Nature of an Oath amongst men, and without them it is nothing. But wherefore then is God said to swear, who as the Apostle speaks, can have no greater to swear by, no Superior unto whom in swearing he should have respect? It is because as to Infinite Omniscience, Power and Righteousness, the thing respected in an Oath, God is that Essentially in and unto himself, which he is in a way of external Government unto his Creatures. Wherefore when he will condescend to give us the utmost security and assurance of anything which our Nature is capable of antecedent unto actual enjoyment, in and by the express engagement of his Holiness, Veracity and Immutability, he is said to swear or to confirm his Word with his Oath.

The end and use of this Oath of God is so fully expressed ver. 17. that I must thither refer the consideration of it.

Ver. 15. The Event of this Promise giving, and Oath of God on the part of Abraham is declared. And so after he had patiently endured he obtained the Promises.

〈 in non-Latin alphabet 〉 ; And so; This was the way and manner of God's dealing with him, and this was the way on the other side how he carried it towards God. And the manner of his deportment or the way whereby he attained the end proposed, was 〈 in non-Latin alphabet 〉 ; He patiently endured; after he had patiently endured, or rather patiently enduring. The word hath been spoken unto before. 〈 in non-Latin alphabet 〉 longanimus, lentus, tardus ad iram. One that is not quickly provoked, not easily excited unto Anger, hasty Resolutions, or any distempered passion of mind. And sundry things are intimated in this word.

1. That Abraham was exposed to Trials and Temptations about the Truth and Accomplishment of this Promise. If there be not difficulties, provocations and delays in a business, it cannot be known whether a man be 〈 in non-Latin alphabet 〉 or no, he hath no occasion to exercise this Longanimity.

2. That he was not discomposed or exasperated by them so as to wax weary, or to fall off from a dependence on God. The Apostle explains fully the meaning of this word, Rom. 4. 18, 19, 20, 21. Against Hope he believed in Hope, that he might become the Father of many Nations; according unto that which was spoken, so shall thy Seed be. And being not weak in Faith, he considered not his own Body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's Womb; He staggered not at the Promise of God through Unbelief, but was strong in Faith giving Glory to God. And being fully persuaded that what he had promised he was able also to perform. Continuing in a way of Believing, as trusting to the Veracity and Power of God against all Difficulties and Oppositions was his 〈 in non-Latin alphabet 〉 , or patient endurance.

3. That he abode a long season in this state and condition, waiting on God and trusting unto his Power. It is not a thing quickly tried whether a man be 〈 in non-Latin alphabet 〉 , one that will patiently endure or no. It is not from his Deportment under one or two Trials, that a man can be so denominated. The whole space of time from his first call to the day of his death, which was just an hundred years, are here included. Wherefore this word expresseth the Life and Spirit of that Faith of Abraham, which is here proposed to the Hebrews as their Example.

(2) The end of the whole was, that 〈 in non-Latin alphabet 〉 ; compos factus est Promissionis; obtinuit Promissionem; He obtained or enjoyed the Promise. Sundry Expositors refer this obtaining of the Promise to the Birth of Isaac, a Son by Sarah, which he so long waited for and at length enjoyed; for this was the principal Hinge whereon all other privileges of the Promises did depend. But Isaac was upwards of 20 years old, at that time when the Promise was confirmed by the Oath of God, which the Apostle hath respect unto. It cannot therefore be that his Birth should be the thing promised. Besides he twice informs us, chap. 11. ver. 13, 19. that the Ancient Patriarchs among whom he reckoneth Abraham as one, received not the Promises. That which he there intends is their full Accomplishment in the actual exhibition of the promised Seed. It is not therefore a full actual enjoyment of the thing promised that is here intended, as it would be, if it respected only the Birth of Isaac. Wherefore Abraham's obtaining the Promise was no more but his enjoyment of the Mercy, Benefit, and Privilege of it, in every state and condition, whereof in that state and condition he was capable.

If therefore we take a view of the Promise as it was before explained, we shall see evidently how Abraham obtained it, that is, how it was every way made good unto him, according as the nature of the thing itself would bear. For as unto his own personal Blessing whether in things Typical or Spiritual, he obtained or enjoyed it. As things were disposed in the Type, he was blessed and multiplied in that increase of Goods and Children which God gave unto him. Spiritually he was justified in his own person, and therein actually enjoyed all the Mercy and Grace which by the promised Seed, when actually exhibited, we can be made partakers of. He who is freely justified in Christ, and therewithal made partaker of Adoption and Sanctification, may well be said to have obtained the Promise. And hereon dependeth Eternal Glory also, which our Apostle testifieth that Abraham obtained. For that part of the Promise, that he should be the Heir of the world, and the Father of all that Believe, it could not be actually accomplished in his own days; wherefore therein he obtained the Promise in the assurance he had of it, with the Comfort and Honor which depended thereon. As a pledge of all these things he saw the posterity of Isaac, in whom they were all to be fulfilled. Some things therefore there were in the Promises which could not be actually accomplished in his days; such were the Birth of the Blessing Seed, the numerousness and prosperity of his Children according to the Flesh, the coming in of a multitude of Nations to be his Children by Faith. These things he obtained in that assurance and comfortable prospect which he had of them through believing. They were infallibly and unchangeably made sure unto him, and had their Accomplishment in their proper season, Isa. 60. 22. And we may observe that,

1. Whatever difficulty and opposition may lie in the way, patient endurance in Faith and Obedience will infallibly bring us unto the full enjoyment of the Promises.

2. Faith gives such an interest unto Believers in all the Promises of God, as that they obtain even those Promises, that is, the benefit and comfort of them, whose actual Accomplishment in this world they do not behold.

Ver. 16. For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife.

The Apostle in these words confirms one part of his Intention, of the stability of a Divine Promise confirmed with an Oath, by a general maxim concerning the Nature and Use of an Oath among men; and withal makes a transition into the second part of his Discourse; or the Application of the whole unto the use of them that Believe. And therefore sundry things, an Observation whereof will give us the sense and explication of them, are to be considered. As,

1. The Reason why God in his gracious Condescension unto our Infirmities is pleased to confirm his Promise with an Oath, is introduced by the particle 〈 in non-Latin alphabet 〉 , For, which gives an account of what was spoken ver. 13. and the reason intended consists herein; That by the Light of Nature witnessed unto by the common consent and usage of mankind, the ultimate, supreme and most satisfactory way of giving assurance unto, or confirming what is spoken, or promised, is by an Oath. And the Apostle argueth not merely from what men do by common consent as it were among themselves, but what the Law and Order of all things, in subjection unto God, doth require. For whereas men do or ought to acknowledge his supreme Rule and Government over all, when their own rights and concerns cannot be determined and peaceably fixed by reason or testimony, or any other Instrument whereof they have the use, it is necessary that an Appeal be made unto God for his Interposition, wherein all must acquiesce. This therefore being amongst men the highest assurance and ultimate determination of their thoughts, the holy God intending the like assurance in Spiritual things confirms his Promise by his Oath, that we may know from what we center in as to our own occasions, that there can be no accession of security made thereunto.

2. There is in the words the internal manner and form of swearing amongst men, they swear by a greater, a Nature above them, superior unto them, in whose power and at whose disposal they are; which hath been spoken unto.

3. The use of an Oath among men is declared; and therein (1) The subject matter of it, or what is the occasion and subject which it respects. And this is 〈 in non-Latin alphabet 〉 , which we have rendered strife; contradiction between two or more. When one party avers one thing, and another another, and no evidence ariseth from the matter controverted about, nor any of its circumstances, there must of necessity be amongst them 〈 in non-Latin alphabet 〉 , an endless strife, and mutual contradiction, which would quickly bring all things to violence and confusion. For if in matters of great concernment and especial Interest, one man positively asserts one thing, and another another, and no Evidence arise from circumstances to state aright the matter in difference, it must come to Force and War, if there be no other way of bringing all parties unto an Acquiescency; for he who hath peremptorily asserted his right will not afterwards voluntarily forego it, not only because of the loss of his just claim as he apprehends, but also of his Reputation, in making an unjust claim thereunto. In such cases an Oath is necessary unto the Government and Peace of mankind, as without which strifes must be perpetuated, or ended by force and violence. This the Apostle respects when he saith, an Oath amongst men is an end of strife. There is therefore unto a lawful Oath required, (1) A just occasion, or a strife amongst men otherwise undeterminable. (2) A lawful Rule, or Government with power to propose, and to judge about the difference on the Evidence thereof; or a mutual consent of persons concerned. (3) A solemn Invocation of God, as the supreme Governor of the world, for the interposition of his Omniscience and Power, to supply the defects and weaknesses that are in the Rules and Rulers of human Society.

4. This brings in the end of an Oath among men, and that is to be 〈 in non-Latin alphabet 〉 ; that is, to put bounds and limits to the Contentions and mutual contradictions of men, about Right and Truth not otherwise determinable, to make an end of their strife.

5. The way whereby this is done is by interposing the Oath 〈 in non-Latin alphabet 〉 , for the avowing of the truth, rendering it firm and stable in the minds of men which did before fluctuate about it.

If this be the nature, use, and end of an Oath amongst men, if under the conduct of natural Light, they thus issue all their differences and acquiesce therein; certainly the Oath of God wherewith his Promise is confirmed, must of necessity be the most effectual means to issue all differences between him and Believers, and to establish their Souls in the Faith of his Promises, against all oppositions, difficulties and temptations whatever, as the Apostle manifests in the next Verses.

As these words are applied unto, or used to illustrate the state of things between God and our Souls, we may observe from them,

(1) That there is, as we are in a state of Nature, a strife and difference between God and us.

(2) The Promises of God are gracious proposals of the only way and means for the ending of that strife.

(3) The Oath of God interposed for the confirmation of these Promises is every way sufficient to secure Believers, against all Objections and Temptations, in all Streights and Trials, about Peace with God through Jesus Christ.

But there is that in the words absolutely considered which requires our further enquiry into, and confirmation of the Truth therein. There is an Assertion in them, that men use to swear by the greater, and thereby put an end unto strife and contentions between them. But it may yet be inquired whether this respects matter of Fact only, and declare what is the common usage among men; or whether it respect Right also, and so expresseth an approbation of what they do; And moreover whether upon a supposition of such an Approbation, this be to be extended to Christians, so that their swearing in the cases supposed be also approved. This being that which I affirm with its due limitation, I shall premise some things unto the understanding of it, and then confirm its truth.

An Oath in the Hebrew is called 〈 in non-Latin alphabet 〉 , and there are two things observable about it: (1) That the Verb to Swear, is never used but in Niphal a passive Conjugation; 〈 in non-Latin alphabet 〉 . And as some think this doth intimate that we should be passive in swearing, that is, not to do it unless called, at least from circumstances compelled thereunto; so moreover it doth, that he who swears hath taken a burden on himself, or binds himself to the matter of his Oath. And it is derived from 〈 in non-Latin alphabet 〉 which signifies seven; because as some think an Oath ought to be before many Witnesses. But seven being the sacred, complete or perfect number, the name of an Oath may be derived from it, because it is appointed to put a present end unto differences. The Greek calls it 〈 in non-Latin alphabet 〉 , most probably from 〈 in non-Latin alphabet 〉 , as it signifies to bind or strengthen. For by an Oath a man takes a Bond on his Soul and Conscience that cannot be loosed ordinarily. And the Latin words, juro and jusjurandum, are plainly derived from jus; that is, Right and Law. It is an Assertion for the confirmation of that which is right, and therefore loseth its nature and becometh a mere profanation when it is used in any other case but the confirmation of what is just and right.

And the nature of an Oath consists in a solemn confirmation of what we affirm or deny by a Religious Invocation of the Name of God, as one that knoweth and owneth the Truth which we affirm. As far as God is thus invocated in an Oath it is part of his Worship, both as required by him and as ascribing Glory to him. For when a man is admitted unto an Oath, he is as it were so far discharged from an earthly Tribunal, and by common consent betakes himself to God, as the sole Judge in the case. By what particular expression this Appeal unto God and Invocation of him is made, is not absolutely necessary unto the nature of an Oath to determine. It sufficeth that such expressions be used as are approved and received signs of such an Invocation and Appeal among them that are concerned in the Oath: only it must be observed that these signs themselves are natural and not Religious unless they are approved of God himself. Where anything pretends to be of that nature, the Authority of it is diligently to be examined. And therefore that custom which is in use amongst ourselves, of laying the hand on the Book in swearing, and afterwards kissing of it, if it be anymore but an outward sign which custom and common consent hath authorised to signify the real taking of an Oath, it is not to be allowed. But in that sense, though it seem very inconvenient, it may be used until somewhat more proper and suited unto the Nature of the Duty may be agreed upon, which the Scripture would easily suggest unto any who had a mind to learn.

The necessary qualifications of a lawful and a solemn Oath are so expressed by the Prophet as nothing need to be added to them, nothing can be taken from them, Jer. 4. 2. Thou shalt swear the Lord liveth, that is, interpose the name of the living God, when thou swearest, in Truth, in Judgment and in Righteousness. (1) Truth is required in it, in opposition unto falsehood and guile. Where this is otherwise, God is called to be a Witness unto a lie; which is to deny his Being. For he whom we serve is the God of Truth, yea Truth itself Essentially. (2) It must be in Judgment also that we swear; not lightly, not rashly, not without a just cause, that which is so in itself, and which appears unto us so to be; or by Judgment the contest itself unto whose determination an Oath is interposed, may be intended. Thou shalt swear in such a case only as wherein something of weight comes to be determined in Judgment. Without this qualification swearing is accompanied with irreverence and contempt of God, as though his Name was to be invocated on every slight and common occasion. (3) In Righteousness we must also swear, which respects the matter and end of the Oath, namely, that it be Right and Equity which we intend to confirm; or else we avouch God as giving countenance unto our wickedness and injustice.

These things being premised I do affirm, That where matters are in strife or controversy among men, the peace and tranquility of human Society in general, or particular, depending on the right determination of them, it is lawful for a Christian or a Believer being lawfully called to confirm the truth which he knows by the interposition or invocation of the Name of God in an Oath, with this design to put an end unto strife. For our Apostle in this place doth not only urge the common usage of mankind, but he layeth down a certain maxim and principle of the Law of Nature whose exercise was to be approved amongst all. And if the practice hereof had not been lawful unto them unto whom he wrote, that is, Christians who obeyed the Gospel, he had exceedingly weakened all that he had designed from his Discourse concerning the Oath of God by shutting it up with this Instance, which could be of no force unto them, because in that which was unlawful for them to practice, or to have an experience of its efficacy. Wherefore I shall manifest these two things, (1) That a solemn Oath is a part of the natural Worship of God which the Light of Nature leads unto, and is not only lawful, but in some cases a necessary Duty unto Christians and positively approved by God in his Word. (2) That there is nothing in the Gospel that doth contradict or control this Light of Nature and Divine Institution, but there is that whereby they are confirmed. For the first we have the Example of God himself, who as we have seen is said sundry times to swear, and whose Oath is of signal use unto our Faith and Obedience. Now if men had not had a sense and understanding of the Nature, Lawfulness, and Obligation from the Light of Nature of an Oath, this would have been of no use nor signification unto them. It is true that God did expressly institute the Rite and Use of swearing in Judgment among his people at the giving of the Law, and gave directions about the causes, manner, and form of an Oath, Deut. 6. 16. chap. 13. 20. Exod. 22. 8. from thence the use of an Oath and consequentially of the Oath of God might be known. But the most solemn swearing of God was before the Law, as in that Instance which our Apostle insists upon of his Oath unto Abraham. The Nature and Force hereof could no otherwise be discovered but by the Light of Nature, wherein God farther enlightened and instructed men by his own Example.

2. In compliance herewith, holy men and such as walked with God before the giving of the Law, did solemnly swear when occasion did require it, and they were lawfully called. So Abraham sware to Abimelek, Gen. 21. 15. and gave an Oath unto his Servant, Gen. 24. 3. 9. So Jacob sware with Laban, Gen. 31. 52. And Joseph sware unto his Father, Gen. 47. 31. And these had no respect unto any legal Institution, so that their practice should be thought to be reproved in those passages of the Gospel which shall be mentioned afterwards.

3. That Oaths were in use and approved of under the Law and the Administration thereof, is not by any denied, and they are commended who did solemnly practice according to the Command. Isa. 65. 16. Psal. 63. 12. which of itself doth sufficiently evidence that there is no evil in the nature of it; for God did never permit much less approve anything of that kind. And those who judge an Oath to be unlawful under the New Testament, do suppose that the Lord Christ hath taken away the principal Instrument of human Society, the great means of preserving Peace, Tranquillity and Right, though in its own Nature good and every way suited to the Nature of God and man.

4. There is in the New Testament nothing against this practice, yea there is much to confirm it, although considering the foundations whereon it is built, it is sufficient that there is not anything in the Gospel contrary unto it, as it was a positive Institution, nor can be anything in the Gospel contrary unto it as it is a dictate of the Light of Nature. But (1) That Prophecy Isa. 45. 23. doth belong and is expressly applied unto Believers under the New Testament. I have sworn by myself, the word is gone out of my mouth in Righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. See Rom. 14. 11. This hath respect unto what God had of old prescribed, Deut. 6. 13. Thou shalt fear the Lord thy God and serve him, and shalt swear by his Name. This now saith the Prophet shall in the days of the Gospel be observed throughout the world, which it could not be in case it were not lawful for Christians in any case to swear by that holy Name. And that in like manner is a promise concerning the Calling and Conversion of the Gentiles under the New Testament, Jer. 12. 16. And it shall come to pass if they will diligently learn the ways of my people to swear by my Name, the Lord liveth (as they caused my people to swear by Baal) then shall they be built in the midst of my people; Now this can be no direction, no encouragement unto the Converts of the Gentiles, if it be not lawful for them so to swear, if it be not their Duty when lawfully called thereunto. Yea if God promiseth that they shall swear by his Name, and the Gospel should forbid them so to do, where should they find rest and assurance unto their Obedience.

2. The Apostle Paul doth solemnly swear unto the truth of his own Affirmations concerning himself, and his sincerity in them, Rom. 9. 1. 2 Cor. 1. 23. It was not concerning any Doctrines he taught that he did swear. They needed no confirmation by his Oath; as deriving all their Authority and Assurance from Divine Revelation. But it was concerning his own heart and purpose, whereof there might be much doubt and hesitation, yea presumption contrary to the truth; when yet it was of great concernment to the Church to have them truly known and stated. And in this case he confirms his Assertion by an Oath, which wholly takes off all pretence of a general Rule, that an Oath is unlawful under the New Testament, with those who will not make the Apostle a Transgressor.

3. Had an Oath been unlawful under the New Testament God would not have continued the use of it in any kind, lest Christians should thereby be drawn to act against the Rule and his Command. But this he did in that of the Angel, who lifted up his hand unto Heaven and sware by him who liveth forever and ever, Rev 10. 5, 6. To give a great and an approved example of that which in no case we may imitate, doth not become the Wisdom of God, and his Care towards his Church.

Add unto all these considerations the express Approbation given in this place by our Apostle unto the practice of solemn swearing among men to confirm the truth, and to put an end unto strife, and the lawfulness of an Oath will be found sufficiently confirmed in the New Testament as well as the Old.

There are two places in the New Testament which are usually pleaded in opposition unto this Liberty and Duty. The first is in the words of our Savior, Matth. 5. 33, 34, 35, 36, 37. Ye have heard that it hath been said of old time, Thou shalt not forswear thyself, but thou shalt perform unto the Lord thine Oath. But I say unto you, Swear not at all, neither by Heaven for it is God's Throne, nor by by Earth for it is his Foot-stool, neither by Jerusalem for it is the City of the great King, neither shalt thou swear by thy Head, because thou canst not make one hair white or black: but let your Communication be yea, yea, nay, nay, for whatsoever is more than these, cometh of evil. And unto these words of our Savior the Apostle James hath respect chap. 5. 12. But above all things, my Brethren, swear not, neither by Heaven, neither by Earth, neither by any other Oath, but let your yea be yea, and your nay be nay, lest you fall into Condemnation.

Answ. It is evident that this place of James is derived from, and hath respect unto the words of our Savior; it being an express Inculcation of his Precept and Direction on the same reason. The same Answer therefore will serve both places, which will not be difficult from the observation of the Reasons and Circumstances of our Savior's discourse. And to this end we may observe,

(1) That all things prohibited by our Savior in that Sermon to the Jews, were in themselves and by virtue of the Law of God antecedently unlawful. Only whereas the Pharisees by their Traditions and false Interpretations of the Scripture in a compliance with their own wickedness and covetousness, had persuaded the body of the Church, and brought them into the practice of much lewdness and many sins; and by their Ignorance of the true spiritual nature of the Law, had led men unto an Indulgence unto their internal Lusts and Corruptions, so they break not forth into open practice; our Savior rends the veil of their Hypocrisy, discovers the corruption of their Traditions and Interpretations of the Law, declares the true Nature of sin, and in sundry Instances shows how and wherein by these false glosses, the body of the people had been drawn into Soul-ruining sins, whereby he restored the Law, as the Jews speak, unto its pristine Crown. Let any of the particulars mentioned by our Savior be considered, and it will be found that it was before unlawful in itself, or declared so in the positive Law of God. Was it not evil, to be angry with a Brother without a cause, and to call him Racha and Fool, ver. 22. was it not so to look on a woman to Lust after her, or were such unclean desires ever innocent? That therefore which is here prohibited by our Savior, Swear not at all, was somewhat that was even then unlawful, but practiced on the false glosses of the Pharisees upon the Law. Now this was not solemn swearing in Judgment and Righteousness, which we have proved before not only to have been lawful, but appointed expressly by God himself.

(2) Our Savior expressly limiteth his Precept unto our Communication, Let your Communication be yea, yea, nay, nay, ver. 37. There was then amongst men, and that countenanced by the Pharisees, a cursed way of mixing Oaths with men's ordinary Communication. This blasphemous wickedness, as it was a direct violation of the Third Commandment, so it was frequently rebuked by the Prophets. But as other public sins, it grew and increased among the people until their corrupt leaders in compliance with them, began to distinguish what Oaths in common Communication were lawful, and what were unlawful, what were obligatory and what were not. To eradicate this cursed practice our Savior gives this general Prohibition unto all that would be his Disciples, Swear not at all, that is, in Communication, which is the first design of the Third Commandment. And as there is nothing which more openly proclaims a Contempt of Christ and his Authority among many who would be esteemed Christians than their ordinary customary swearing and Cursing by the Name of God, and other Hellish Imprecations which they have invented in their daily Communication; so possibly the observation of the greatness of that evil, its extent and incurableness, hath cast some on the other extreme. But it is no property of a wise man by avoiding one extreme, to run into another.

(3) The Direction and Precept of our Savior, is given in direct opposition unto the corrupt Glosses and Interpretations of the Law introduced by Tradition, and made Authentic by the Authority of the Pharisees. This is evident from the express Antithesis in the words, You have heard what hath been said of old time, but I say unto you: Now these were two, (1) That there was no evil in an Oath at any time, but only in swearing falsely. This they gathered, (as they fathered their most absurd apprehensions on some pretext of Scripture) from Deut. 19. 12. Ye shall not swear by my Name falsely, neither shalt thou profane the Name of thy God. From hence they concluded that God's Name was not profaned in swearing, unless a man sware falsely, that is, forswear himself. And this also they restrained principally unto promises by Oaths, or Vows to be performed unto God, which turned to their Advantage who had the disposal of things sacred and devoted. This they judged to comprise the whole of the Prohibition in the Third Commandment, but most falsely, and unto the hazard of the Souls of men. For not only the using or interposition of the Name of God in a false matter which is Perjury, but also the using of it in vain, that is, without just cause, or reason, or call, lightly and vainly, is expressly forbidden. Herein our Savior interposeth his Divine Interpretation, and in opposition unto the corrupt exposition of the Pharisees, declares that not only false swearing by the Name of God in Judgment or otherwise is forbidden in the Command; but also that vain interposition of the Name of God in our Communication is utterly prohibited. And it is hence evident unto me, that no man ought voluntarily to take an Oath unless the matter in controversy be undeterminable without it, and the Authority be lawful that requires it. (2) Aiming to comply with the Lusts and Corruptions of men, (as the great Artifice of all false Teachers consists in the accommodation of Doctrines to the blindness and prevalent sins of men) they had found out a way how they might swear, and swear on without the guilt of Perjury, did they swear never so falsely; And this was not to swear by the Name of God himself, which if they did and sware falsely, they were perjured, but by the Heavens, or by the Earth, or Jerusalem, or the Temple, or the Altar, or their own Heads; for such kind of Oaths and Execrations were then, as also now in use in the ordinary Communication of men. But herein also the filthy Hypocrites had a further reach, and had insinuated another pestilent Opinion into the minds of men, tending to their own advantage. For they had instructed them, that they might freely swear by the Temple, but not by the Gold of it, and by the Altar, but not by the Gift that was upon it, Matth. 23. 16, 17, 18, 19. For from the Gold offered in the Temple, and the Gift brought unto the Altar, did advantage arise unto these covetous Hypocrites, who would therefore beget a greater veneration in the minds of men towards them, than to the express Institutions of God themselves. In opposition unto this corruption our Savior declares, that in all these things there is a tacit respect unto God himself; and that his Name is no less profaned in them, than if it were expressly made use of. These are the things alone which our Savior intendeth in this Prohibition; namely, The