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 Judgement 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 withall 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 Ruine 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 Sion 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 easie 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 priviledges 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 Priviledges 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 enquire 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 expresly 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 my self 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 with-held 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 meer 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 Honour 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
all our sins The Sanctification or Renovation of our Natures and the Justification of our Persons being promised herein seeing infinite power and grace are required unto them He alone must make this Covenant with whom all power and grace do dwell God hath spoken once twice have I heard this that power belongeth unto God also unto thee O Lord belongeth mercy Psal. 62. 11 12. 6 The Reward promised in this Covenant is God himself I am thy Reward And who but God can ordain himself to be our Reward Ob. All the efficacy and glory of the New Covenant do originally arise from and are resolved into the Author and Supreme Cause of it which is God himself And we might consider unto the encouragement of our Faith and the strengthning of our consolation 1 His infinite condescension to make and enter into Covenant with poor lost fallen sinful man This no heart can fully conceive no tongue can express only we live in hope to have yet a more clear prospect of it and to have an holy admiration of it unto Eternity 2 His wisdom goodness and grace in the nature of that Covenant which he hath condescended to make and enter into The first Covenant he made with us in Adam which we brake was in itself good holy righteous and just it must be so because it was also made by him But there was no provision made in it absolutely to preserve us from that woful disobedience and transgression which would make it void and frustrate all the holy and blessed ends of it Nor was God obliged so to preserve us having furnished us with a sufficiency of ability for our own preservation so as we could no way fall but by a wilful Apostasie from him But this Covenant is of that nature as that the grace administred in it shall effectually preserve all the Covenanters unto the end and secure unto them all the benefits of it For 3 His power and faithfulness are engaged unto the accomplishment of all the Promises of it And these Promises do contain every thing that is spiritually and eternally good or desirable unto us O Lord our Lord how excellent is thy Name in all the Earth How glorious art thou in the ways of thy grace towards poor sinful Creatures who had destroyed themselves And 4 He hath made no created good but himself only to be our Reward Secondly The Persons with whom this Covenant is made are also expressed The House of Israel and the House of Judah Long before the giving of this Promise that People were divided into two parts The one of them in way of distinction from the other retained the name of Israel These were the Ten Tribes which fell off from the House of David under the conduct of Ephraim whence they are often also in the Prophets called by that name The other consisting of the Tribe properly so called with that of Benjamin and the greatest part of Levi took the name of Judah and with them both the Promise and the Church remained in a peculiar manner But whereas they all originally sprang from Abraham who received the Promise and sign of Circumcision for them all and because they were all equally in their Forefather brought into the Bond of the Old Covenant they are here mentioned distinctly that none of the Seed of Abraham might be excluded from the tender of this Covenant Unto the whole Seed of Abraham according to the flesh it was that the terms and grace of this Covenant was first to be offered So Peter tells them in his first Sermon That the Promise was unto them and their Children who were there present that is the House of Judah and to them that are afar off that is the House of Israel in their dispersions Acts 2. 39. So again he expresseth the order of the dispensation of this Covenant with respect to the Promise made to Abraham Acts 3. 25 26. Ye are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham and in thy Seed shall all the Kindreds of the earth be blessed unto you first God having raised his Son Jesus sent him to bless you namely in the preaching of the Gospel So our Apostle in his Sermon unto them affirmed that it was necessary that the Word should be first spoken unto them Acts 13. 46. And this was all the Priviledge that was now left unto them For the Partition-wall was now broken down and all Obstacles against the Gentiles taken out of the way Wherefore this House of Israel and of Judah may be considered two ways 1 As that People were the whole entire Posterity of Abraham 2 As they were typical and mystically significant of the whole Church of God Hence alone it is that the Promises of Grace under the Old Testament are given unto the Church under those names because they were Types of them who should really and effectually be made Partakers of them In the first sense God made this Covenant with them and this on sundry accounts 1 Because He in and through whom alone it was to be established and made effectual was to be brought forth amongst them of the Seed of Abraham as the Apostle plainly declares Acts 2. 25. 2 Because all things that belonged unto the Ratification of it were to be transacted amongst them 3 Because in the outward dispensation of it the terms and grace of it was first in the counsel of God to be tendred unto them 4 Because by them by the Ministry of men of their Posterity the dispensation of it was to be carried unto all Nations as they were to be blessed in the Seed of Abraham which was done by the Apostles and other Disciples of our Lord Jesus Christ. So the Law of the Redeemer went forth from Sion By this means the Covenant was confirmed with many of them for one week before the calling of the Gentiles Dan. 9. 27. And because these things belonged equally unto them all mention is made distinctly of the House of Israel and the House of Judah For the House of Judah was at the time of the giving of this Promise in the sole possession of all the Priviledges of the Old Covenant Israel having cut off themselves by their revolt from the House of David being cast out also for their sins amongst the Heathen But God to declare that the Covenant he designed had no respect unto those carnal Priviledges which were then in the possession of Judah alone but only unto the Promise made unto Abraham he equals all his Seed with respect unto the mercy of this Covenant In the second sense The whole Church of elect Believers is intended under these denominations being typified by them These are they alone being one made of twain namely Jews and Gentiles with whom the Covenant is really made and established and unto whom the grace of it is actually communicated For all these with whom this Covenant is made shall as really have the
Sin from occasional Resolutions Upon some smart of Conviction from Danger Sickness Trouble Fear Affliction there blooms in the minds of many a suddain Resolution to forsake Sin and as suddainly for the most part it fades again True Repentance firms a steady and unshaken resolution in the Heart which respects the forsaking of all Sin and at all Times or Occasions 2 Constant Endeavours to actuate and fulfill this purpose And these Endeavours respect all the Means Causes Occasions Temptations leading unto Sin that they may be avoided opposed and Deliverance obtained from them as also all means advantages and furtherance of those Graces and Duties which are opposed to these Dead works that they may be improved An Heartless unactive Purpose is that which many take up withall and ruine their Souls by Where therefore there is not a sedulous Endeavour by Watchfulness and Diligence in the constant use of all means to avoid all dead works in all their concerns from their first Rise and Principle to their finishing or Consummation there is no True Repentance from them 3 An actual Relinquishment of all sins in the course of our walking before God And hereunto is required 1 not an absolute freedom from all Sin for there is no man living who doth good and sinneth not 2 No absolute and precise deliverance even from great Sins whereinto the Soul may be surprized by the Power of Temptations Examples to the contrary abound in the Scripture But yet such Sins when any is overtaken with them ought 1 to put the Sinner upon a severe enquiry whether his Repentance were sincere and saving For where it is usually the Soul is preserved from such Falls 2 Pet. 1. 10. And 2 put him upon the renewing his Repentance with the same Care Diligence Sorrow and Humiliation as at the first But 1 it is required that this property of Repentance be prevalent against the common sins of the world mens old Sins which they lived in before their Conversion Those Sins which are expresly declared in the Gospel to be inconsistent with the Profession Ends and Glory of it it wholly excludes 1 Cor. 6. 9 10. 2 Cor. 6. 16. 1 Joh. 3. 14 15. And 2 against a course in any Sin or Sins either spiritual or fleshly internal or external 1 Joh. 3. 9. Rom. 6. 2. 3 For the most part against all outward Sins in the course of our Conversation in the world in which things our Sincerity or Perfection is exercised And these things were necessary to be touched on to manifest the Nature of this first Principle wherein men are to be instructed There is no Interest in Christ or Christian Religion to be obtained without Repentance from Dead works nor any orderly entrance into a Gospel Church State without a credible Profession thereof This was one of the first things that was preached unto Sinners as was before declared and without a compliance herewith they were not further to be treated with For 1 The Lord Christ came not only to save men from their Sins but to turn them from their Sins to turn them from their Sins that they may be saved from them when he comes out of Sion as a Redeemer a Deliverer a Saviour he turns away ungodliness from Jacob that is he turns Jacob from ungodliness Rom. 11. 26. namely by Repentance This was one principal End of the Birth Life Death and Exaltation of Christ. His work in all these was to make Peace and Reconciliation between God and Man Hereunto belongeth the Slaying Destruction or removal of the Enmity that was between them This with respect unto God was done by the Attonement he made the Sacrifice he offered and the Price of Redemption that he paid 2 Cor. 5. 21. But the whole work is not hereby compleated The Enmity on our part also must be taken away or Reconciliation will not be finished Now we were Enemies in our minds by wicked works Col. 1. 21. and thereby alienated from the Life of God Ephes. 4. 18. The removal hereof consists in this Repentance For that is our turning unto God upon the Terms of Peace tendred unto us They therefore do but deceive their own Souls who trust unto Peace with God on the Mediation of Christ who are not at Peace with God in their own Souls by Repentance For the one is not without the other As he who is at Peace with God on his own part by Repentance shall never fail of Peace from God by the Attonement for he that so lays hold on his Arm and Strength that he may have Peace shall be sure to obtain it Isa. 27. 3. So without this whatever Notions men may have of Reconciliation with God they will find him in the issue as devouring Fire or Everlasting Burnings All Doctrines Notions or Perswasions that tend to alleviate the necessity of that personal Repentance which was before described or would substitute any outward Pennance or Corporeal pecuniary poenal Satisfaction in the room thereof are pernicious to the Souls of men And there is nothing so much to be dreaded or abhorred as a pretence taken unto Sin unto any Sin without Repentance from the Grace or Doctrine of the Gospel Shall we continue in Sin saith our Apostle that Grace may abound God forbid Those who do so and thereby turn the Grace of God into Lasciviousness are among the number of them whose Damnation sleepeth not 2 That any person living in Sin without Repentance should have an Interest in Christ or Christian Religion is inconsistent with the Glory of God the Honour of Jesus Christ and would render the Gospel if taught therein a Doctrine fit to be rejected by all men For where is the Glory of the Righteousness or Holiness of God if impenitent Sinners may be accepted with him Besides that it is contrary unto the whole Declaration of himself that he will not acquit the Guilty that he will not justifie the wicked nor accept the ungodly it hath an absolute inconsistency with the especial Righteousness of his Nature and which he exerciseth as the supream Rector and Judge of all that any such persons should approach before him or stand in his sight Psal. 5. 4 5 6. Rom. 1. 32. And for the Lord Jesus Christ it would plainly make him the Minister of Sin the thought whereof our Apostle so detests Gal. 2. 17. Nay a supposition hereof would make the coming of Christ to be the greatest means of letting in and increasing Sin on the world that ever was since the fall of Adam And the Gospel must then be looked on as a Doctrine meet to be abandoned by all wise and sober persons as that which would tend unavoidably to the debauching of mankind and the ruine of humane Society For whereas it doth openly and avowedly propose and declare the Pardon and remission of Sin of all sorts of Sin to all sorts of persons that shall believe and obey it if it did this without annexing unto its Promise the
rise up against believing 2. For the Promise it self 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 Gods Blessing is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 any more 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 fulness 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 Abrahams peculiar Interest in the spiritual part of this Promise He was the first who had this priviledge granted unto him by especial Grace that the promised Seed should spring from his Loyns In the Faith hereof he saw the Day of Christ and rejoiced this made him famous and honourable 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 Priviledges is a meer act or effect of Soveraign Grace Even this Abraham who was so exalted by spiritual Priviledges seems originally to have been tainted with the common Idolatrie 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 Gods 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 Soveraign Grace first calls him to the saving knowledge of himself and by degrees accumulates him with all the Favours and Priviledges 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 Gods communicating his Grace unto sinners His first Call and Conversion of them is absolutely gratuitous He hath no consideration of any thing in them that should induce him thereunto Neither is there any thing 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 hinderances 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 ingaged 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 Soveraign is received there is an order in Gods Covenant which for the most part he observeth in the communication of ensuing Graces and Priviledges 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 Priviledge Gen. 22. upon that signal Act of his Faith and Obedience in offering up his Son upon Gods Command As it was with Abraham so is it with all those who in any Age are made partakers of Grace or spiritual Priviledges 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 Judgement 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 oft-times 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 ingaged 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 Gods purpose concerning them the Love which he bare to their Fathers ingaged 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 Priviledges 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 ingaged 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 for ever 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 oft-times 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 fulness 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 for ever 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 Sarahs 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 it self 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 any thing 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 lye 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 lye The Lord will hasten it in its time Isa. 20. 22.
Authority what he was and did would necessary be more conspicuous and more regarded than if he had been onely a private man And moreover by those Possessions and Wealth which he had as a King he was enabled unto the Solemn and Costly discharge of his Office of Priesthood in Sacrifices and other Solemnities God therefore made him a King that he might be known and observed as he was a Priest and be able to bear the Burden of that Office And these things were then not onely consistent but some Preparation seems to be made for the Conjunction of these Offices by the Priviledge and Rights of Primogeniture whereof I have Discoursed else-where Now although nothing can be concluded from hence concerning the Preeminence of the Priestly Office among men above the Regal which the Romanists plead for from more vain and empty pretences yet it doth follow that the greatest Temporal Dignities and Enjoyments ought to be subservient unto Spiritual things and the Concerns of Christ. 2. Although he was not in his Kingly Office directly Typical of Christ yet he was by being a King the more meet to represent him as a Priest seeing he was to be the onely King Priest of the Church also And it may be observed that although Moses in Genesis makes mention of the Acts of both his Offices yet our Apostle takes notice of those of one sort onely For Moses informs us in the first place that when he went to meet Abraham he brought forth Bread and Wine that is for the Refreshment of him and his Army Now this was an Act of Regal Power and Munificence This the Apostle takes no Notice of but only of his receiving Tythes and Blessing Abraham which were both of them Acts of Sacerdotal Power Wherefore although it was convenient he should be a King yet as a King and in what he did as a King he was no Type of Christ though there might be a Moral Resemblance between them For as Melchisedec Refreshed Abraham the Father of the Faithful and his Army when they were weary after their Conflict with their Enemies and in the Discharge of their Duty so doth the Lord Christ as King of his Church take care to support relieve and refresh all the Children of Abraham all Believers in all their Duties and in the whole course of Obedience So hath the Wisdom of God disposed of things in the Scripture unto a fitness to give Instruction even beyond what they are firstly and principally designed unto And although this and the like considerations should give no countenance unto mens Curiosity in the Exposition and Application of any Passages in the Scripture beyond the severest Rules of Interpretation yet may it encourage us unto a diligent search into them whilst we are duly steered by the Analogy of Faith And I see no Reason why we may not hence collect these two things 1. The Lord Christ as King of the Church is plentifully stored with all Spiritual Provisions for the Relief Supportment and Refreshment of all Believers in and under their Duties and will give it out unto them as their Occasions do require For as Melchisedec represented the Lord Christ in what he did so Abraham in his Battel and Victory was a Type of all Believers in their warfare and Conflict with all their Spiritual Adversaries VVherefore as he and all his were Refreshed by the Kingly bounty of Melchisedec so shall they be from the Munificence and unsearchable Riches of Jesus Christ. 2. Those who go to Christ meerly on the Account of his Priestly Office and the Benefits thereof shall also receive the Blessings of his Kingly Power in abundant Supplies of Mercy and Grace Abraham designed nothing with Melchisedec but the owning of his Sacerdotal Office in giving him the Tythes of all and receiving his Blessing But when he met him he was Refreshed also with his Kingly Bounty Many poor sinners go unto Christ principally if not only at the first upon the account of his Sacerdotal Office to have an Interest in his Sacrifice and Oblation to be made partaker of the Mercy and Pardon procured thereby But when they come to him in a way of Believing they find that he is a King also ready able powerful to relieve them and unto whom they owe all Holy Obedience And this Answers the Experience of many it may be the most of them that do believe III. This Kingly Office of Melchisedec is farther asserted by the Specification of the Place where he was King and Reigned He was King of Salem There hath been great enquiry about and much uncertainty there is concerning this place or City Two Opinions all sorts of those who have enquired into these things with any Sobriety do incline unto For as for one who hath not long since affirmed that this Salem is Hierusalem that is above the Mother of us all he hath thought meet to give other Instances also how little he understands the things he undertakes to treat about But some think it was that City and no other which was afterwards called Hierusalem and became in David's time and so for a long continuance the Principal seat of the Church and Solemn VVorship of God This place they say was first called Salem and afterwards it may be presently after the Reign of this Melchisedec and on the occasion thereof by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vision or they shall see Peace called Hierusalem Others think that Salem was a City or Town not far from Sychem which was afterwards destroyed and there are Reasons for both Opinions Of this latter Opinion Hierome is the Principal Author and Maintainer in his Epistle to Cuagrius And there are three Reasons for it whereon he much insists 1. That there was a City near Sychem that was called Salem and no otherwise And this is plainly affirmed in the Scripture Gen. 33. 18. And Jacob came to Shalem a City of Shechem which is in the Land of Canaan For those who render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et venit Jacob pacificus or incolumis ad Urbem Shechem so making the word appellative and not the Name of a place are undoubtedly mistaken For the same place is mentioned again in the New Testament by the same Name John 3. 23. John was Baptizing in Aenon near to Salim For that Salim and Salem are the same Hierome well thews with the Reason of the variation 2. He affirms that at that time were seen at Sychem the Ruines of the Palace of Melchisedec which manifested it to have been a munificent Structure 3. It is pleaded that the circumstances of the story make it necessary to judge that it was this Salem For Abraham was passing by the place where Melchisedec Reigned who thereon went out to meet him Now whereas he was returning from Hoba which was on the left hand or North-side of Damascus Gen. 14. 15. Hierusalem was not in the way of his Return
Melchisedec unto his Office was extraordinary and consisted in an extraordinary Unction of the Spirit And this had two things attending of it 1. That it gave unto himself sufficient Security and Warranty to undertake and execute the Office whereunto he was Called So did every extraordinary Call accompanied with a Divine Afflatus and Inspiration Amos 7. 14 15. 2. That it evidenced it self unto all that feared God who thereon willingly submitted unto his Administrations in the discharge of his Office And this is all that we can know as to the way and manner of his becoming a Priest That he was not so by Succession unto any other by the Right of Primogeniture nor made so by men are certain from the Apostle's Discourse The Time Place Season and Occasion of his Call are all hidden from us but he was made a Priest by God himself For 1. Every one is that in the Church and nothing else which God is pleased to make him so to be Wherefore for us to rest in Gods Vocation is our Honour and our Safety as well as our Duty For 2. Where God Calleth any one unto a singular Honour and Office in his Church it is in him a meer Act of his Sovereign Grace So he took this Melchisedec who had nothing of Stock Race Descent or Succession to recommend him but as one as it were newly sprang out of the Earth and raised him to the highest Dignity that any Man in those Days was capable of Let us not therefore repine or murmure at any of Gods Dealings with others nor envy because of his Gifts bestowed on them may he not do what he will with his own seeing he is greater than Man and giveth no account of his matters 3. A Divine Call is a sufficient Warranty for the acting of them according unto it who are so Called and the Obedience of others unto them in their Work or Office By Virtue hereof this Melchisedec arose in the midst of the Nations of the World took on him a new Office and Power being owned and submitted unto therein by Abraham and all that Believed 4. The first Personal Instituted Type of Christ was a Priest This was Melchisedec There were before real Instituted Types of his Work as Sacrifices And there were Moral Types of his Person as Adam Abel and Noah which Represented him in sundry things But the first Person who was Solemnly designed to teach and represent him by what he was and did was a Priest And that which God taught herein was That the Foundation of all that the Lord Christ had to do in and for the Church was laid in his Priestly Office whereby he made Attonement and Reconciliation for Sin Every thing else that he doth is Built on the supposition hereof And we must begin in the Application where God begins in the Exhibition An Interest in the Effects of the Priestly Office of Christ is that which in the first place we ought to look after This being attained we shall be willing to be Taught and Ruled by him and not else Secondly The Apostle adds the Limitation of this his Office of Priesthood as to its Author and especial Object and that is the most High God For so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth he render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses 1. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest to God This determines the sence of the word Cohen to the Office of the Priesthood contrary to the Pretensions of some Modern Jews and the Targum on Psal. 110. For whereas they cannot understand how the Messiah should be a Priest and perceive well enough the inconsistency of the Legal Priesthood with such a supposition they would have the word Cohen in the Psalms to signifie a Prince or a Ruler But although the word used absolutely may be applyed sometimes to such a Purpose yet where God is proposed as its object a Priest of God or unto God none can be signified but one in the Priestly Office 2. He was a Priest unto the most High God This is the first time that this Title is ascribed unto God in the Scripture which afterwards is frequently repeated and so also are others of the same Importance as God above God over all the God of Heaven and absolutely the most High And it is either Descriptive or Distinctive as all such Attributes and Epithets are 1. As it is Descriptive the Majesty Power and Authority of God over all are intended therein The most High God is the Glorious God with whom is terrible Majesty To Represent them it is said That his Throne is High and lifted up Isa. 6. 1. And he is called the High and Lofty one that Inhabiteth Eternity Isa. 57. 17. Thus is he styled to fill our Hearts with a Reverence of him as one infinitely above us and whose Glorious Majesty is absolutely unconceivable So when the Holy Ghost would express the Glory of Christ as exalted he says he is made Higher than the Heavens and he is sate down at the Right hand of the Majesty on High The most High God therefore is first God as inconceiveably exalted in Glory and Majesty Again his Power and Authority are also intended herein The most High Ruleth over all Dan. 4. 17. God over all in Power and Authority disposing of all things is the most High God So Abraham explains this Name Gen. 14. 18. 2. As it is Distinctive it respects other gods not in Truth and Reality but in Reputation For so there were then Lords many and Gods many in the World So they were esteemed by them that made them and Worshipped them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle speaks such as were called gods 1 Cor. 8. 5. but by Nature were not gods Gal. 4. 8. They were all Earthly and though some of them had their Being above as the Sun Moon and Host of Heaven yet they had all their Deity from beneath nor ever had it any Existence but in the deluded Imaginations of the Sons of Men. In Opposition unto them with Distinction from them God is called the most High God The World was at that time fallen into all manner of Idolatry Every Countrey every City every Family almost had made new gods unto themselves The most general Veneration as I have elsewhere shewed was then given unto the Sun and that because he appeared to them on High or the Highest Being they could apprehend Hence had he the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High one In Opposition unto all these gods and Renunciation of them Melchisedec professed himself the Priest of the most High God as Paul Preached at Athens the unknown God in Opposition unto all their known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Idols whom they supposed themselves acquainted withall And whereas God had not yet Revealed himself by any especial Name as he did afterwards on sundry occasions the first he made of that kind being El
Shaddai or God Almighty Gen. 17. 1. as himself Declares Exod. 6. 3. Those that feared him made Use of this Title as most comprehensive as most suited unto their present Faith and Profession So Abraham Expounds this Title ver 22. The most High God Possessor of Heaven and Earth which he gives as a Reason why he would not take ought of the King of Sodom seeing he was the Servant of that God who disposed of all things in Heaven and Earth and so had no need of Supplies from him His God could make him Rich without the help of the King of Sodom Wherefore God under this Consideration of the most High God was the principal Object of the Faith of Believers in those Days For whereas they were few in Number and all the Inhabitants of the Earth being greedily set upon getting Possessions and Inheritances for themselves they Believed in God as he who was able to Protect them and provide for them according unto the Tenor of the Name whereby he afterwards Revealed himself unto Abraham namely of El Shaddai or God Almighty And this also was the principal part of their Profession that they Served the most High God alone in opposition unto all the false and Dunghill Deities of the Earth The Socinians in all their Disputes against the Deity of Christ do always make Use of this Name and continually repeat it Christ they say is not the most High God a God they will allow him to be but not the most High God But whereas this Name is used in Distinction only from all false gods if their Christ be a God but not on any Account the most High God he is a false god and as such to be rejected See Jer. 10. 11. And from this Name or Title of God as it is Descriptive of his Majesty and Authority we may observe 1. To keep up and preserve a due Reverence of God in our Minds and Words we should think of and Use those Holy Titles which are given unto him and whereby he is described in the Scripture This was the constant manner of the Holy Men of Old and which God himself in sundry places directs unto Thus Abraham immediately makes Use of this Name Gen. 14. 22. I have lift up my Hand unto Jehovah the most High God the Possessor of Heaven and Earth So are we taught to fear that Dreadful and Glorious Name The Lord thy God Deut. 28. 58. See Isa. 30. 15. Chap. 57. 15. And there is nothing that Argues a greater contempt of God among Men than the common slight irreverend mention of his Name whose highest degree is that horrible Profanation of Swearing and Cursing by it with wicked and Diabolical Spirits Let us not therefore think of God nor mention him but as the most High and Holy one that Inhabiteth Eternity Not that on all Occasions of mentioning him we should constantly make Use of these Glorious Titles the Scripture Warranting us to speak both to him and of him without their Addition unto his Name but that we should do so as Occasion doth require and always Sanctifie him in our Hearts and Words as he unto whom they do belong 2. It is good at all times to fix our Faith on that in God which is meet to encourage our Obedience and dependence upon him in our present Circumstances The Believers in those Days did in a very particular manner confess themselves to be Strangers and Pilgrims in the Earth Heb. 11. 13. The Church was not as yet fixed unto any certain place and they being Separated from the Apostate World not mixing with it nor incorporating in any Society went up and down from one place to another In this Condition having no Inheritance nor abiding place but exposed unto manifold Dangers they eyed God in an especial manner as the most High God as he that was over all and had the Disposal of all things in his own Sovereign Power And that variety of Titles which in the Scripture are given unto God with the Descriptions that are made of him are all suited unto this end that in the variety of Occasions and Trials that may befall us in this World we may still have something peculiarly suited unto the Encouragement of our Faith and dependence on God 3. In particular it is a matter of inestimable Satisfaction that he whom we Serve is the most High God the Sovereign Possessor of Heaven and Earth It is in sence the same with that Name which God gave himself when he entred into Covenant with Abraham encouraging thereby unto an adherence to him in Faith and Obedience Gen. 17. 1. I am God Almighty And it were easie to Demonstrate what Relief in all Troubles Dangers Persecutions Distresses inward and outward in Life and Death we may thence receive As this Name is Distinctive we may observe That 4. Publick Profession in all Ages is to be suited and pointed against the Opposition that is made unto the Truth or Apostacy from it The World being now generally fallen into Idolatry and the Worship of new Earthly gods Believers made this the principal part of their Profession that they Served the most High God which ought to be observed on all alike Occasions V. The Apostle Describes this Melchisedec from that Action of his with its Circumstances which gave occasion unto the whole Account of him Who met Abraham returning from the Slaughter of the Kings On this Occasion onely is he introduced in the Scripture-story as a new Person never heard of before nor ever afterwards to be made mention of as unto any of his own Concerns Abraham did not only overthrow the whole Army of the Kings and Recovered the Spoyls but he slew the Kings themselves as is expressely affirmed Gen. 14. 17. Hence is he here said to return from the Slaughter of the Kings for as he includeth in it the Destruction of their Host so it was that which signalized his Victory And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards mentioned were the Opima Spolia taken from the Kings themselves As Abraham thus returned with Honour and Glory made very great in the Eyes of the Nations round about as he staid in the Kings Dale to deliver unto the King of Sodom his Goods and People with a Royal Munificence becoming a Servant of the most High God who had a better Portion than could be found amongst the Spoyls Melchisedec knowing the state of things and the Promise made to Abraham comes out unto him for the Ends mentioned But it may be enquired whether this were a just Occasion for the Introduction of this King of Peace Priest of the High God and Type of Christ to Bless him who returned from War with the Spoyls of a bloody Victory Answ. 1. The Apostacy and Rebellion of the whole World against God have made it necessary that Spiritual Victory be the Foundation of all the actings of Christ in the setting up of his Kingdom The first Promise of him was that he should break
Abraham when Melchisedec met him Wherefore it was not meerly Levi being in the Loyns of Abraham with respect unto Natural Generation whence he is said to be Tithed in him but his being in him with Respect unto the Covenant which Abraham entred into with God in the Name of his whole Posterity This Reasoning of the Apostle's I confess at first view seemeth as intricate and more remote from cogency than any else-where used by him And therefore by some Profane Persons hath it been cavilled at But all things of that Nature arise meerly from want of a due Reverence unto the Word of God When we come unto it with those Satisfactions in our Minds that there is Truth and Divine Wisdom in every Expression of it that all its Reasonings are cogent and effectual though we understand them not we shall not fail upon an Humble Enquiry to attain what we may safely embrace or see what we ought to admire And so this place which at first sight seems to present us with a Reasoning on a very uncertain Foundation being duly enquired into we find it Resolved into the firm Principles of Reason and Religion And the fore-going Observation will expedite two difficult Questions which Expositors raise unto themselves on this Verse The first whereof is whether Christ himself may not as well as Levi be said to pay Tithes in Abraham as being in his Loyns which would utterly frustrate the Design of the Apostle The Second is how or in what sence one may be said to do any thing in another which may be reckoned or imputed unto him For the first of these Austin and others have well Laboured in the solution of it The Sum of what they say is That the Lord Christ was not in Abraham as Levi was not in his Nature as it was Corrupted nor did he educe or derive his Nature from him by Carnal Generation or the Common way of the Propagation of Mankind And these things do constitute a sufficient Difference and distance between them in this Matter But yet with these Considerations and on the Supposition of them there is another which contains the true and proper Reason of this Difference And that is that the Lord Christ was never in Abraham as a foederate as one taken into Covenant with him and so Represented by him as Levi was Abraham was taken into Covenant with Christ as the Head Sponsor Surety and Mediator of the New Covenant with Respect whereunto he says of himself and the Elect Behold I and the Children which the Lord hath given me Hereon he was the Representative of Abraham and all that Believe and what he did is imputed unto them But he was never taken into Covenant with Abraham nor was capable of so being seeing unto him it was a Covenant of Pardon and Justification by Faith which he was no way concerned in but as the Procurer of them for others Wherefore what Abraham did cannot be imputed unto him so as he should be esteemed to have done them in him And this makes way for the Solution of the general Question How one may be said to do any thing in another which shall be reckoned unto him as his own act And this may be by virtue of a Covenant and no otherwise Hence Divines do usually Illustrate the imputation of the Sin of Adam unto his Posterity by this Example of Levi though I have not met with any who truly understand the Ground of the Comparison which is Abraham acting as a Covenanter in the Name of his Posterity But whereas this is opposed with some vehemency by Schlictingius in his Comment on this place I shall Transcribe his words and consider his Discourse Haec sententia non ad omnes actiones transferenda est sed ad eas tantum quae propriè versantur vel in auctione vel in diminutione rerum quae à Parentibus in liberos devolvi haereditario jure transferri solent qualis actio est decimarum solutio Persolvuntur enim de bonis facultatibus quae hactenus cùm sunt liberorum quatenus jus haereditatis ad eos spectat praesertim si certum sit fore liberos qui in bona succedant quemadmodum Abrahamo contigit cui certa fuit à deo promissa posteritas Quemadmodum enim haeredes personam patris post mortem ratione possessionis bonorum veluti repraesentant it a antequam haeredes à patre separentur de bonis paternis statuendi arbitrium habeant Pater omnium liberorum suorum personam quadam ratione refert quicquid de illis statuerit aut fecerit id haeredes quodammodo fecisse censentur Dico quodammodo quia propriè id dici non potest nec autor hic D. id propriè factum esse asserit sed improprietatem verbis suis subesse ipsemet profitetur ut antea vidimus Ex dictis autem facilè intelligitur id quod nos unà cum Autore D. statuimus ad eos tantum Successores seu posteros esse extendendum ad quos vel certò ut Abrahami posteris contigit vel saltem verisimiliter perventura sit haereditas Parentis notabilis aliqua bonorum ab eo profectorum portio Alioquin vis illa haereditatis de qua diximus expirabit nec posteris tribui poterit id quod majorum aliquis circa bona sua fecerit Quibus it a explicatis facile jam apparet falli eos qui ex hoc loco colligunt omnem Adami posteritatem in ipso Adamo parente suo peccasse mortis supplicium verè fuisse commeritum Nam vel de co nunc quidquam dicam ipsum Autorem impropriet atem in hac loquendi forma agnoscere nequaquam id extendendum est ad parentum majorumve peccata ac merita Etenim peccata ac merita qua talia mere sunt personalia seu personam ejus qui peccat non egrediuntur nec eatenus parentes posteritatem suam repraesentant licet fieri queat ut ex eorum delicto damnum aliquod nec exiguum ad liberos redumlet quemadmodum quidem in Adami delicto contigit ipsum tamen peccatum ac meritum Adami revera non communicatur cum ejus posteritate ac proinde posteri Adami ob Parentis sui noxam revera non puniuntur nisi ipsi parentem fuerint imitati I have Transcribed these words at large because their Design is to defeat that Article of our Faith concerning the Imputation of the Sin of Adam unto all his Posterity which there is no doubt but they will make Use of who are gone over among our selves unto the Negative of it and that it might appear whose Heifer they Plough withal who deny the Imputation of the Righteousness of Christ unto Justification because those things that are Personal and Inherent in one cannot be communicated unto another I say therefore 1. That this Assertion Of one being accounted unto another in what he doth holds only in those things which belong unto the Increase
I confess in their first Preaching to the Jews spake not of it expresly but left it to discover it self as an undeniable consequent of what they taught concerning the Lord Christ and the Righteousness of God in him This for some while many of them that Believed understood not and therefore were Zealous of the Law which God in his Patience and Forbearance did Graciously tolerate so as not to impute it unto them It was indeed great Darkness and manifold Prejudices that hindred the Believing Jews from seeing the necessary consequence unto the Abolition of the Law from the Promulgation of the Gospel Yet this was God pleased to bear with them in that we might not be too fierce nor reflect with too much Severity on such as are not able in all things to receive the whole Truth as we desire they should 2. It was so by the Institution and Introduction of new Ordinances of Worship This was wholly inconsistent with the Law wherein it was expresly enacted that nothing should be added unto the Worship of God therein prescribed And if any such Addition was made by the Authority of God himself as was inconsistent with any thing before appointed it is evident that the whole Law was disanulled But a new Order a new entire System of Ordinances of Worship was declared in the Gospel Yea and those some of them especially as that of the Lords Supper utterly inconsistent with any Ordinances of the Law seeing it declares that to be done and past which they direct us unto as future and to come 3. There was a Determination made in the case by the Holy Ghost upon an occasion administred thereunto Those of the Apostles who Preached the Gospel unto the Gentiles had made no mention unto them of the Law of Moses as knowing that it was nailed unto the Cross of Christ and taken out of the way So were they brought unto the Faith and Obedience of the Gospel without any respect unto the Law as that wherein they were not concerned now it had received its Accomplishment But some of the Jews who Believed being yet perswaded that the Law was to be continued in force and its Observation imposed on all that were Proselyted by the Gospel occasion was given unto that Solemn Determination which was made by the Apostles through the Guidance of the Holy Ghost Acts 15. And the Substance of that Determination was this that the Gospel as Preached unto the Gentiles was not a way or means of Proselyting them unto Judaism but the bringing them unto a new Church-state by an Interest in the Promise and Covenant of Abraham given and made 430 Years before the giving of the Law VVhilst the Law stood in its force whoever was Proselyted unto the Truth he was so unto the Law and every Gentile that was Converted unto the true God was bound to be Circumcised and became obliged unto the whole Law But that being now disanulled it is Solemnly declared that the Gentiles Converted by the Gospel were under no obligation unto the Law of Moses but being received into the Covenant of Abraham were to be gathered into a new Church-state erected in and by the Lord Christ in the Gospel 4. As unto those of the Hebrews who yet would not understand these express Declarations of the ceasing of the Obligatory Power of the Law to put an end unto all Disputes about his will in this Matter God gave a dreadful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abolition unto it in the total final irrevocable Destruction of the City and Temple with all the Instruments and Vessels of its VVorship especially of the Priesthood and all that belonged thereunto Thus was the Law disanulled and thus was it declared so to be Obs. 1. It is a matter of the highest Nature and Importance to set up or take away to remove any thing from or change any thing in the Worship of God Unless the Authority of God interpose and be manifested so to do there is nothing for Conscience to rest in in these things And 2. The Revelation of the Will of God in things relating unto his Worship is very difficultly received where the minds of Men are prepossessed with Prejudices and Traditions Notwithstanding all those ways whereby God had revealed his mind concerning the Abolition of the Mosaical Institutions yet these Hebrews could neither understand it nor receive it untill the whole Seat of its VVorship was destroyed and Consumed 3. The only Securing Principle in all things of this Nature is to preserve our Souls in an entire Subjection unto the Authority of Christ and unto his alone The Close of the Verse gives an especial Reason of the disanulling or abrogation of the Command taken from its own Nature and Efficacy For there is verily a disanulling of the Commandment going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Adjective in the Neuter Gender put for a Substantive which is Emphatical as on the contrary it is so when the Substantive is put for the Adjective as 1 John 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is true and is not a lye that is mendax false or lying And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s own is added to shew that the principal cause of disanulling the Law was taken from the Law it self I have proved before that the Commandment in this verse is of equal extent and signification with the Law in the next And the Law there doth evidently intend the whole Law in both the parts of it Moral and Ceremonial as it was given by Moses unto the Church of Israel And this whole Law is here charged by our Apostle with weakness and unprofitableness both which make a Law fit to be disanulled But it must be acknowledged that there is a Difficulty of no small Importance in the assignation of these Imperfections unto the Law For this Law was given by God himself And how can it be supposed that the Good and Holy God should prescribe such a Law unto his People as was always weak and unprofitable From this and the like considerations the Blasphemous Manichees denyed that the Good God was the Author of the Old Testament and the Jews continue still upon it to reject the Gospel as not allowing the least Imperfection in the law but equalling it almost with God himself VVe must therefore consider in what sense the Apostle ascribes these Properties unto the Law 1. Some seek for a Solution of this Difficulty from Ezek. 20. ver 11. compared with ver 25. Ver. 11. God saith That I gave them my Statutes and shewed them my Judgments which if a Man do he shall live in them But ver 25. I gave them also Statutes that were not Good and Judgments whereby they should not live The first sort of Laws they say were the Decalogue with those other Judgments that accompanied it which were given unto the People as Gods Covenant before they broke it by making the Golden Calf These
And it is so called in opposition unto the Inheritance which by vertue of the first Testament God granted unto the Israelites in the Land of Canaan That was an Inheritance and was conveyed by a Promise And when God threatned to deprive them of that Land he said he would disinherit them Numb 14. 12. And this Inheritance consisted not only in the Land itself but principally in the Priviledges of Holy Worship and Relation unto God which they enjoyed therein Rom 9. 5. But yet all things that belonged unto it were in themselves carnal and temporary and only Types of Good things to come In opposition hereunto God provided an eternal Inheritance And as the State of those who are to receive it is twofold namely that in this life and that in the life to come so there are two parts of their Inheritance namely Grace and Glory For although Grace be bestowed and continued only in this life yet the things we enjoy by vertue of it are Eternal The other part of their Inheritance is Glory which is the way of the full unchangeable possession and enjoyment of it This therefore is not to be excluded from this Inheritance at least as the end and necessary consequent of it But that which is principally and in the first Place intended by it is that state of things whereinto believers are admitted in this life The whole inheritance of Grace and Glory was in the first place given and committed unto Jesus Christ. He was appointed Heir of all things chap. 1. 3. By him is it communicated unto all believers who thereby become Heirs of God and joynt Heirs with Christ Rom. 8. 15 16 17. For the Lord Christ as the Great Testator did in and by his Death bequeath unto them all his Goods as an eternal Legacy All that Grace Mercy and Glory all the riches of them which are prepared in the Covenant are comprised herein And a Goodly Inheritance it is the Lines are fallen unto Believers in pleasant Places And the way whereby we become interested in this Inheritance is by gratuitous Adoption If Sons then Heirs This is that which is the end of all and regulates all that preceeds in this verse It declares the way whereby God would communicate unto some persons the Inheritance which in free Grace and Bounty he had provided And It is an Act of meer sovereign Grace in God to provide such a blessed Inheritance for any of them who had sinfully cast away what they were before entrusted withal And into this are all Gods following dealings with the Church to be resolved If there were nothing in us to move God to provide this Inheritance for us no more is there of the communication of any part of it unto us as we shall see further on the next words 2. The way whereby God did convey or would communicate this Inheritance unto any was by promise Might receive the promise of an eternal Inheritance The Syriac Translation refers the Inheritance unto the called Those that are called to an eternal Inheritance But in the Original it respects the Promise the Promise of an eternal Inheritance For by the Promise is assurance given of it and it is the means of the actual conveyance of it unto us And the Apostle hath respect unto what he had discoursed about the promise of God and the Confirmation of it by his Oath Chap. 6. 15 16 17 18. So he declares it also Gal. 3. 18. The promise made unto Abraham and confirmed by the Oath of God was concerning the eternal Inheritance by Christ. The Inheritance of Canaan was by the Law or the first Covenant But this was by Promise And we may consider three things 1 What is the Promise intended 2 How and why it was by Promise 3 How we do receive the Promise of it 1. The Promise principally intended is that which was given unto Abraham and confirmed by the Oath of God For the Inheritance that is the eternal Inheritance was of the Promise Gal. 3. 18. namely that in the seed of Abraham all Nations should be blessed It includes indeed the first promise made unto our first Parents which was the spring and foundation of it and respects all the following Promises concerning the Lord Christ and the Benefits of his Mediation with all the Grace which is administred by them which were further declarations and confirmations of it but that great solemn Promise is principally intended For the Apostle designes to convince the Hebrews that neither by the Law nor the Sacrifices nor Ordinances of it they could come unto the Inheritance promised unto Abraham and his seed This was the Promise of eternal Inheritance whereof that of the Land of Canaan was a Type only 2. We must enquire how and why this Inheritance is conveyed by Promise And God made this settlement by Promise for these ends 1 To evince the absolute freedom of the preparation and grant of it The Promise is everywhere opposed unto every thing of works or aesert in our selves It hath no respect unto what we were or did deserve The Land of Canaan was given to the Posterity of Abraham by Promise And therefore doth God so often mind them of the freedom of it that it was an act of meer Love and sovereign Grace which in themselves they were so far from deserving as that they were altogether unworthy of it Deut. 9. 4 5. chap. 7. 7 8. Much less hath the Promise of the eternal Inheritance respect unto any thing of works in our selves 2 To give security unto all the Heirs of it unto whom it was designed Hence in this Promise and the Confirmation of it there was the highest engagement of the faithfulness and veracity of God There was so unto the end that the Promise might be sure unto all the seed Rom. 4. 16. Wherefore God doth not only declare the Relation of it unto his essential Truth God who cannot lye hath given this promise of eternal life Tit. 1. 1. but confirmed it with his Oath that by two immutable things wherein it was impossible that God should lye it might be established The Reasons of the use and necessity hereof have been declared on chap. 6. 17 18. 3 It was thus conveyed and is communicated by Promise unto all the Heirs of it in their sucessive Generations that the way of obtaining this Inheritance on our part might be by faith and no otherwise For what God had only promised doth necessarily require faith unto its reception and faith only There is nothing can contribute ought unto an interest in the Promise but the mixing of it with faith chap. 4. 2. And it is of saith that it may be of Grace Rom. 4. 16. namely that it may be evidenced to be of the meer Grace of God in opposition unto all worth works and endeavours of our own And if all Grace and Glory all Benefits of the Mediation of Christ our Sanctification Justification and Glorification be an Inheritance prepared in