CHAP. XV.

THe Prophets transition from the pre∣cedent narration to another, sheweth the history of the Church continued as it was in Abraham and his family unto the 86^th year of his age. This whole Chap∣ter is taken up in a twofold revelation of Gods will in things to come upon his Church.

1. In a vision of comfort made to Abram when he was waking. Ver. 1.11.

2. In a discovery of some sad events upon his Church to him, when he was sleeping yet with some revivings in renewing his Covenant. Ver. 12.21.

• 1. In the vision of comfort are two heads.

1. The ascertaining to Abram the seed of the Church, ver. 1.6.

2. The ascertaining the place and inhe∣ritance of the Church, ver. 7.11.

1. In the assurance made by God of the seed. These particulars are observable.

1. Gods appearance to Abram in a ge∣neral way of consolation. ver. 1.

2. Abrams return to God. Ver. 2.

3. Gods reply again upon Abram. Ver. 4.5,

4. Abrams acquiescence in Gods word, Ver. 6.

1. The general word of comfort is thus given.

Ver. 1. After these words or things, was the word of Jehovah to Abram, in a vision, saying, Fear not Abram, I thy shield, thy reward much exceedingly. — I pro∣tect thee, thy reward shall be exceeding great. Sept. — The word was from before the Lord to Abram in Pro∣phesy saying, &c. My word shall be thy strength, thy reward too too much. Cald.

In this general discovery of comfort, we have.*

1. The time of it pointed out. After these things.* — It may be read af∣ter these words, that is those very words with the king of Sodom, wherein he de∣clared his living above creatures in those great undertakings; and as well, after these things, for so the expression, both Hebrew and Greek may hold out; now so it notes all the transactions thus farre, to the restoring of every man his own after the conquest. All those matters ended, God now appears again.

2. The author of it, Jehovah by his word — The onely true God. He that was, that is, and that is to come, the eternal, he giveth out his word for comfort. Au∣thorizing, as to the Prophet. Isai. 1.1. and 40 1.

3. The subject to whom it commeth, to Abram — It is the heir of pro∣mise, whom God had called out of his own country, brought into Canaan, honored with so great a conquest before his ene∣mies; and yet he now humbled, and stan∣ding in need of some reviving.

4. The manner of appearance of this word from Jehovah. It was in a vision saying. — So the Hebrew, and Greek agree, the Caldee, in Prophesy, which may be no unfit paraphrase. Several wayes of Gods appea∣ring of old we have; but two usually, both which fall upon Abram. Num. 12.6.

1. Vision, which is some visible dis∣covery of God to men, when they are wa∣king, such was here to Abram, and such were to Jeremy, Ezekiel, Zechary, Pe∣ter and John.

2. Dream, which God was pleased to give for sometimes to his servants as here, afterward he shewed somthing to Abram, so he hath somtimes by it made known things to his enemies, as to Pharaoh, Gen. 41. and to Nebuchadnezzar, Dan. 2 Page  176 Who had no understanding of God by it, but to his Saints he hath made his mind known by the same. As to Joseph and Da∣niel. Gen. 41.25. Dan. 2.19. So God continued to appear to Joseph and Mary about their mooving to and from Egypt. Matt. 2. The former way God useth here, by some visible appearance; for-as-much as afterward he leads Abram sorth; but evidently thus he commeth to comfort Abram.

5. The matter of the consolation here given by God in this way. Which stands.

*1. In a word of command or counsel. Fear not — Thou shalt not fear, or fear thou not. whether it were to prevent future, or remoove present fear, is not so expresse. But this is evident, at such sud∣den visible apparitions the Saints have startled, and feared evil, when God in∣tended good. So Gideon, Manoah, Mary, &c. Whether this onely were the cause of his fear, or any other terrible apprehensions from enemies without, or temptations within, it matters not much, the prohi∣bition is, fear not. Wherein.

1. The evil forbidden is unbeleeving, distracting and tormenting fear.

2. The prohibition absolute and per∣emptory, as well as efficacious to remoove them.

2. In a word of promise. Which is twofold.

1. I am and will be a shield to thee. — I will protect thee, as the Seventy. My word shall be thy strength as the Caldee. This is a promise securing from all formi∣dable evills that might assault him to make him fear.

1. The undertaker is Jehovah. An ever∣lasting rock.

2. The good promised, all the comfort of a shield,* that is Shelter, defence and exemption from any evil that can be feared, real and universal.

3. The subject of the promise — To thee Abram, and such as thee.

2. I am or will be thy exceeding great reward. — The seventy read, thy reward shall be very much. So it pleaseth some to read, making reward the subject of the proposition. And upon this reason, because of Abrahams reply to God, by way of complaint, for want of a child, which they conceive, Abram would not have done, if God himself had bin propo∣sed as his reward. But the reason is not of strength; for if Abram did complain, it was his infirmity, and he might offend in it against God, as well as his promise, and no inconvenience follow the supposition of so much; but Abraham complaineth not of the littlenes of his reward, onely ex∣presseth his desire to see the promise accom∣plished concerning his seed. Herein there∣fore, (1) God is the subject, as before the in∣finite and incomprehensible good. (2) The attribute, wherein. (1) The nature of it, reward.* A word used for the due return to the hireling, but in this place, and others, spoken of God concerning his creatures, it is not, it cannot be so; but notes onely a good answerable and sufficient to supply the wants of the creature, whe∣ther spiritual, or temporal. Which is som∣times expressed by portion, and lot, inhe∣ritance to his people; such is God with∣out any demerit from man.

2.* The measure of it set out by two words, exceeding great, or much vehe∣mently or too too much, over-reaching the bounds of creature comprehension, God can be no lesse, if he be the reward, as els where also he thus makes over him∣self.

I will be a God to thee, that is, all good.

3. The propriety, thy reward, that is Abrams, and all such as are as Abram.

3. The manner of attribution is free and promissory, I will be this to thee, be∣cause I will, so that no debt can be clai∣med, nor merit pretended here by crea∣tures.

From it note.
• D. 1. Times of self denial in the crea∣ture, is the season of Gods appea∣rance most sweetly to them.
• D. 2. Gods work being done by Saints, and mans reward slighted, God will not belong from appearing to comfort them. From the time.
• D. 3. Visions of comfort are given by the word of Jehovah alone to his Abrahams.
• D. 4. Gods word is effectual to and for all, it speaketh concerning the good of his people.
• D. 5. God hath commanded a fear not for his faithfull Abrahams.
• D. 6. Jehovah by promise is the shield, or sure defence of his from all evills.
• D. 7. Jehovah is the unmeasurable reward of his people: a free, gra∣cious and full portion to them.
• D. 8. Such soules so defended and re∣warded have no need to fear. V. 1.

2. Now followeth Abrams return unto God.

Ver. 2. And Abram said, O Lord Je∣hovih, what wilt thou give unto me, and I walk solitary or childles, and the son of dis∣position of my house, as some, or the son of derelic∣tion of my house, as others, is this Eliyezer of Damascus. — And I am dismissed Page  177 childles; and the Son of Masek my home∣borne handmaid is this Damascus Elieser. Sept. — And I goe without a child, and the Son of feeding or governing he who is in my house, he is Elieser of Da∣mascus. Cald.

Ver. 3. And Abram said behold to mee thou hast not given a seed, and behold a Son of my house inherits me, or is my heir. — Because thou hast not given me a Son, but one of my house born shall inherit me, Sept. — Thou hast not given me an issue, &c. Cald.

This return seems to come from a Spirit not satisfied with Gods former promise, and therefore carrieth in it some complaint of a want that stuck close upon Abram.

In the whole passage we have to observe.

1. The plaintife replying, twice expres∣sed, and Abram said, ver. 2.* again and Abram said. ver. 3. Wherein. (1) The man is named twice, Abram, the heir of promise, the late conqueror, the friend of God, to whom the eternal was a shield and reward exceedingly, yet now trou∣bled for all this, because yet the seed did not appear, which he expected. (2) His speech, which is doubled, said and said, — The repetition notes some em∣phasis. Abram. Yea Abram, he said and again he said, his heart was full, to make exception against his precedent comforts given by God.

2. The complaint which he maketh is two∣fold, & that doubled in these two verses.

1. For want of a seed, a son of his own body, whereof he complaineth two wayes.

1. By expostulation. ver. 2. Thus re∣corded — What wilt thou give mee and I walk solitary or childles. wherein observe.

1. The form of it, notes discontent of Spirit, by thus questioning. As if Abram had said, thus Lord thou hast given much to me, even thy self my shield, and full reward, but how can this be, or what is it thou wilt give, if thou deny me this desire of a child.

2. The matter of complaint takes in.

1. The object to whom, Adonay, Je∣hovah. Some critical notes are among the Hebrewes concerning the vowels in the se∣cond name of God, but nothing of the sence of it is altered, it is the name of Gods eternal being: but it is observed by Junius that these names are usually joined, when the soul more passionately seeks to God, or complains unto him. As here and Deut. 3.24. Deut. 9.26. Abram looks upon God here. (1) As his proper Lord, and houshold-master, who took the care of him. Sept. 〈 in non-Latin alphabet 〉. (2) As the eternall cause of the being of him and all his com∣forts, and could put his seed into being also.

2. The thing complained of, wherein. (1) A concession, it is true, thou hast given thy servant great promises, above his thoughts, too great for such a worm. Thou hast given victory, &c. (2) An ex∣ception, but what all this, seeing I goe childles? two things seem to make up this complaint. (1) His going or walking; which is in the wearing out of his life, as if he had said, I am going to my fathers, or as the Sept. I am dissolved, that is, by age he now supposed himself declining toward the grave. (2) His want of a seed: I am yet solitary alone, without a child, or son which should be the seed promised; and what are all things els without this?

2. By positive demonstration is this complaint made. ver. 3. — Behold to me thou hast not given a seed. Which is the same as before, onely more demonstra∣tively he points out his discontent,* thou hast given much, but behold a son, a seed, that desired mercy, that thou hast not given me; where in this temptation he seemeth to complain somthing of God, as well as to him, about keeping backe yet the promised seed.

2. The other matter of his complaint is, least a stranger should be his heir. This is also twice expressed. (1) And the son of disposition or dereliction of my house, v. 2.

Wherein.

1. The subject spoken of, is Eliezer of Damascus, some take Damascus to be the name of the Man also, as the Sep. seems to read by apposition: but more generally is it taken for the name of that Metropolis of Syria which some say was built by this man.

2. That which was spoken of him; which Abram hints at in his complaint. He is the Son of the disposition of my house,* so some read the word — As if it noted, the work of going up and down the house, and ordering affaires therein; and that is the reason; it is translated ste∣ward of his house, now if so, the mea∣ning is, that this Eliezer was not onely present steward, for that did not trouble Abram, but that he must leave his house to be ordered by him, he having no Son. The Caldee favours this reading. But o∣thers read the word dereliction, to this sense, he is the Son to whom all must be left for want of an heir, or the son of a derelict house, who must be adopted heir, when I have none born: either may bear good sense, but the latter is neerer to his want, the scope of both is the same.

2. This matter of complaint is repeated. ver. 3.

And behold a son of my house doth inherit mee, or is heir to mee, where note.

1. The term of demonstration. Behold, which notes some eminent disgust which Abram had unto this inheriting of a stranger, as if he had said, be∣hold after all the promises made me, thus it is.*

2. The subject here repeated, the son of my house, opposed to the son of the womb; or of a mans own body, that is a servant.

Page  1783. The attribute, he inherits me, that is, all that is mine, or he is like to be my heir, if I now goe down to the grave. Here is grief.

Learn hence.
• D. 1. Gods Abrams after great ex∣perience and promises, under temptation may say and say what is not convenient, and that to God.
• D. 2. Some outward want may trou∣ble a soull somtimes, who hath a full God for its portion.
• D. 3. Gracious soules in such case complaine to none but God a∣bout it.
• D. 4. Dominion and the eternal being of God is acknowledged af∣fectionately by Saints in such cases.
• D. 5. Saints in weaknes may think all Gods gifts but small, while their desire is denied.
• D. 6. It is an hard temptation to eminent Saints sometimes to goe childles out of the world.
• D. 7. Saints do acknowledge chil∣dren Gods gift, and goe to him for them. Genes. 25.21.
• D. 8. It is incident to good men when great in the world to be troubled for an heir, that stran∣gers should not inherit after them. Ver. 2.3.

3. Now followeth Gods reply to Abram.

Ver. 4.*And behold the word of Jehovah was unto him, to say, he shall not inherit thee, but he that shall come out of thy bowells, he shall inherit thee. — And pre∣sently the voice of God came to him, &c. But he who shall come out of thee, &c. Sept. — The word from the face of the Lord, &c. But the son whom thou shalt beget, he shall be thy heir. Cald.

Ver. 5.*And he led him forth abroad, and said, look now to the heavens, and number the starres if thou be able to number them, and he said unto him, so shall thy seed be. Sept and Cald. same. So shall thy sonnes be. Cald.

Gods reply in these, is wholly con∣solatory against the former complaint of Abram, for want of a seed, so the gra∣cious Lord yeelds to the infirmities of his, and puts his armes under to bear them up. The consolation is given him two wayes

1. To his ear, verse, 4. Wherein we have to note.

1. The manner of making it out to his ear thus expressed — And behold the word, &c. This comfort here is brought by term of demonstration as the complaint was in the precedent verse, here are ob∣vious.

1. The term of connection, and, which knits the comfort close upon the complaint.

2. The term of demonstration, behold, as Abram pointed out his grief to God, behold thou hast not given me a seed, so the Lord points out in the same way his comfort. Behold. The Sept. read instantly.

3. The mean's pointed out for comfort the word of Jehovah, which likely came in an audible voice, as at other times, this speaks out the com∣fort.

4. The object to whom, Abram the plaintiffe somwhat discouraged for want of a child.

2. The matter of comfort made out by this word, in two propositions.

1. Negative, remooving Abrams fear of a strangers succession. — This shall not inherit, or be thine heir, which is the son of the house; therefore fear it not.

2. Affirmative, supplying Abrams want. But he that shall come out of thy bowels. Here God speaks to his heart in promise. (1) The subject whereof is a child, and son emi∣nently out of his own bowels, whom yet he should beget, when reached to greater dayes, and lesse hope in the flesh. (2) The attribute, He shall inherit, or be thine heir, this was the good now wanted, and desired, and all this was Gods undoubted word unto him. (2) To his eye God makes out his comfort also ver. 5.

Where occurre these particulars to be considered.

1. His production thus recorded, — And he brought him forth abroad, this must be understood in vision or trance, he is carried out of his tent. The term con∣nective doth but adde another cordial to him in his fainting. The leader of him is God, his motion is abroad out of doo∣res, but in vision onely: so farr he prepa∣res him for more comfort.

2. His signal of Gods supply, presen∣ted to his eye, And said, look now toward the heavens. &c. In which we may observe

1. The act signal, is to look, or fixe his eyes to help his faith.

2. The object signal, the Heavens.

(3) The end, to see if he could number the starrs. If he could, which by experience he found could not: neither any man can. Jer 33.22. Onely is it Gods prerogative. Psalm. 147. v. 4. For however some of eminent station and motion may be numbred, all that are fixed in the heavens cannot. So Page  179 Abram was convinced they were innume∣rable to him.

3. His application of this to strengthen faith and help his comfort. — And he said to him, that is, God to Abram, so shall thy seed be, that is, numberles, (1) The subject. Although seed generally be taken for all Abrams children, yet here with respect to the heir promised, it notes all in that line especially. (2) That which is applied to this seed is likenes to the star∣res in their number: God had formerly in a like promise, used the similitude of the dust for this purpose, to shew the nume∣rousnes of his seed, the same thing he now sets out by the starres, it is therefore but a conjecture beside the scope of the scrip∣ture, although harmles, that by the dust should be signified Abrams natural seed, which are earthy, and by the starres his spiritual seed, which are heavenly: for the scope of both signalls, is to answer Abrams doubt about his solitarines, that he had no child, and this God doth by the promise of a numberles seed unto him. As the dust, or as the starres.

Learn from hence.
• D. 1. God is not farre behind in answering the complaints of his servants, which are causeles, when made in weaknes.
• D. 2. God point's out his word to answer the doubts and supply the wants of his troubled Saints. Be∣hold the word.
• D. 3. Gods word denieth the evill to be, which somtimes his tempted Saints do fear. The word of power is in that revealed.
• D. 4. Gods word put's in being that good, the want whereof somti∣mes makes the Saints complaine.
• D. 5. Gods word held forth for remooving evil, and bringing good, deserveth faith of his people. Ver. 4.
• D. 6. Gods goodnes leads his Saints from one comfort to another; from hearing to seeing.
• D. 7. God make's mens eyes som∣times as well as eares helpful unto faith.
• D. 8. Gods works may give us sig∣nes of, as his word expresseth his Covenant. Starres are signally of his goodnes.
• D. 9. The starres of heaven are numberles in respect of men.
• D. 10. The seed of the Church are and shall be numberles as the star∣res of heaven. Ver. 6.

4. The last particular in this vision of God assuring Abram of a seed; is Abrams acquiesence or satisfaction in Gods discovery.

Ver. 6.*And he believed in Jehovah, and he imputed it to him for righteousnes. — And Abram believed God, and it was ac∣counted to him for righteousnes. Sept. — And he believed in the word of the Lord and it was reputed to him for righteousnes, Cald.

In these we find Abram quieted by faith and justified. It is the first and most emi∣nent place, that meets us in the scripture, holding forth the power of faith unto justi∣fication: which might be subject to more cavils of men, had not the Spirit by the Apostle given a clear interpretation of it. Rom. 4. Which being done before us, we may more easily follow in the opening of it.

Two great acts are recorded here.

1. Abrams act towards God expressed thus — And he believed in Jeho∣vah. Wherein these terms are considerable.*

1. The term of connection, And, then, or therefore. It knits Abrams faith to Gods revelation. Immediatly thereupon he belie∣ved.

2. The subject acting Abram, who was but now under a sad temptation by rea∣son of sense, even almost without hope of any seed, or that special one which God had promised; he against hope, that is, when there was none in the flesh, nor in his own sense, yet he gathers hope from Gods will discovered to him, that he shall be the Father of many nations. Rom. 4.18.

3. The act itself, he believed, so the Apostle renders it; which carrieth in it, apprehension of, assent unto,* and affiance in Jehovah. The word notes, a making one true. Which hit's with that of the Baptist, he that believeth hath set to his seal, that God is true. John. 3.33.

4. The object. Jehovah, in the word of the Lord: as Cald. He believed God. Sept. the Hebrew read's believing in God, the Greek, beleeving God: in the former assiance, in the latter assent is noted; both must be in true faith, however they are of∣ten used singly to express the nature of it. Jehovah here terminat's all.

1. In his being, as the foundation of all his creatures.

2. In his revelation of his promise. So the word of the Lord.

Page  1803. In his power to perform, what he had promised, this saith of his is commen∣ded by the Apostle for these notable effects.

1. It destroyed sense the ground of doub∣ting, he considered not his own body, &c.

2. It setled and quieted his Spirit, he staggered not any more through unbeleef.

3. It gave glory unto God. Rom. 4.18.19.20.

2. Gods act upon Abram in these terms expressed — And he imputed it to him righteousnes. This by some Jewes is in∣terpreted also to be Abrams act to God, rea∣ding thus, that Abram accounted this pro∣mise his righteousnes, that is, Gods faith∣fulnes to him, or els, that Abram ac∣counted to himself that it was his righte∣ousnes which procured this promise from God. But besides the clear conviction to be gathered from the text to the contrary; their own Rabbines some of them acknow∣ledg this to be Gods act on Abram.

This is the truth, and so herein are ob∣vious.

1. The term of connection, and, which joyneth Gods act with Abrams, in his be∣lieving.

2. The agent here; which is the same Jehovah, in whom he trusted.

*3. The act, imputed; which among mens apprehensions is taken.

• 1. For reputing or esteeming a thing as it is, such was Phineas act. Psalm. 106.30.
• 2. For accounting small things at more than they be worth.
• 3. For esteeming that to be one mans, which is anothers.

4. The object or matter imputed, it, which relative pointeth out the faith of A∣bram.

5. The product of this account or impu∣tation, righteousnes; that is, such an abso∣lute conformity to his own will, which maketh a soule stand upright in Gods judg∣ment. Now how this beleeving should be reputed this righteousnes, is the question. (1) Some say God accounted this poor act of faith, instead of all righteousnes. As if one should take five pound for an hundred pound: but this cannot be, for. (1) God was just in justifying, as he is gracious, therefore must repute that righteousnes, which is such. (2) God is true and calleth things as they are; but the act of believing is not that righteousnes. (3) No work of man can be perfect righteousnes, then it would be of work, but the act of beleeving is mans work. Therefore this interpretation is false. (2) Others say, God imputed this faith to him as a righteous act: even as he did the zeal of Phineas to him. This is a truth, but not the truth here; for this is a compleat righteousnes, whereby the soul stands justified before God. As the A∣postle witnesseth. (3) To come therefore to the scope of the Spirit here and in his own interpretation. Rom. 4.22. God did impute faith unto him for righteousnes, that is, a sufficient act in him to receive that righteousnes of God, which in the promise he gave unto him; so faith is con∣sidered by the Apostle in opposition to work, and as a reception onely of the gift of righteousnes, which God besto∣weth in the promised seed. Ier. 23.6. Rom. 4.3:4, &c. Rom. 5.17. 2. Cor. 5.21. That in James. 2.23. speaketh of the justification of Abrams faith, not of his person.

6. The subject to whom all this is impu∣ted, is Abram a beleever, and herein the father of the faithful.

Quest. 1. Did not Abram believe be∣fore this time?

Answ. Yea surely, for he followed Gods call, but here eminently is his faith spoken of, as breaking out of great temptation, which unbelie∣ving sence had brought upon him.

Quest. 2. Was not Abram justified be∣fore now?

Answ. Yea doubtles, but now upon such an eminent appearance of faith, God giveth an eminent testimony of his righteousnes; and by what mea∣nes he was justified, even by faith in the promised seed.

Quest. 3. But did his beleeving that his seed should be as the starres, or that he should be the Father of many nations, justify him or receive this righteousnes?

Answ. (1) It was the same faith where∣with he received all the promises.

2. It was that faith mainly upon the pro∣mised seed in which all nations should be blessed, which received righteousnes; even that upon Christ to come, whose day he saw. Iohn. 8.56. (3). It is the same upon Christ delivered for our sinnes, by which we receive righteousnes also. Rom. 4.24.25. And it is called justifying upon this account.

Which teacheth us, that,
• D. 1. Gods gracious manifestation of himself in promise to his, soon rescueth their soules out of temp∣tation
• D. 2. Faith in Jehovah followeth the revelation of his promise in his co∣venanted ones.
• D. 3. Sound faith assert's Gods truth and power, and therein quiets hearts from complaining.
• D. 4. Gods gift of righteousnes is in∣tailed an faith onely.
• D. 5. God justifies soules by impu∣ting Christs righteousnes to faith.
• D. 6. God accounts faith a sufficient Page  181 hand to take in his righteousnes. Ver. 6.

2. The second part of the comfortable vision made to Abram waking, is the assu∣rance of the inheritance unto his seed, which God maketh by covenant unto him. Herein these particulars are considerable.

1. Gods purpose asserted of giving the land to him. ver. 7.

2. Abrams reply desiring some evidence of it. ver. 8.

3. Gods direction to Abram to prepare a sacrifice. ver. 9.

4. Abrams obedience to make covenant by sacrifice. ver. 10.11.

5. Abrams second discovery of some sad events, with the issue made to him in a deep sleep, which was the second part of Chap. ver. 12.16.

6. Gods acceptance of Abrams sacrifice testified. ver. 17.

7. Gods covenant made with Abram thereupon. ver. 18.21.

1. Gods purpose asserted of giving the inheritance follow's.

Ver. 7.*And he said unto him I am Jeho∣vah who my self brought thee out of Ur of the Caldees to give to thee this land to inherit it. — Out of the region of the Calde∣ans, &c. Sept. — That I might give thee this land for an inheritance. Cald.

In this God labour's to strengthen Abrams faith about the appointed inheri∣tance of the Church, and that from the assertion of three things,

1. Of his own being, thus expressed — And he said, &c.

(1) The connection knits this to A∣brams former beleeving, whereupon God add's to comfort him. (2) The evidence of this assertion. He said unto him, God expresly making out his mind to Abram. (3) The matter asserted, I am Iehovah, who now speak unto thee, hee that was, is; and is to come, who call that which is not as if it were, and can make to be what and when I please; so that thy faith need not stagger concerning any thing that I speak unto thee, all being is within the com∣passe of mine.

2. Of his former call and gracious re∣spect to Abram declared thus — Who my self brought thee, &c. Where are asserted. (1) The author of grace, I my self the same Jehovah. (2) The act of grace, brought thee out from Ur of the Caldees.

1. The motion, which carrieth in it Gods call of him though not mentioned, Chap. 11.31. guidance of him, prote∣ction of him in all his wayes even until now.

2. The term from whence, from Ur of the Caldees, the place of his nativity which was defiled with all idolatry; pas∣sing by others, and leaving them there I have brought thee out, to be peculiar to my self, and to raise up my Church of thee, that it might be preserved pure. Now having given thee such an earnest Abram, there is no cause for doubting of the inheritance. It is all fabulous which the Jewes write; of Gods taking Abram out of the fire of the Caldeans, &c.

3. Of his end in bringing Abram out of his own country, it was, — To give, &c. In which aim of God is ex∣pressed.

1. The freenes of his purpose to Abram, it was to give him that which was not his, he did not call him out to begger him, or take away from him, but to give to him.

2. The boon itself, which he giveth, this land, that was, Canaan the land of promise so often mentioned, & about which it seemeth Abram had some fear, being yet as a stranger in it.

3. The proper use of this land, it was for Abram to inherit it; that is, not to be onely the place of his pilgrimage, but the setled lot of him and his seed, among whom the Church of God was to be setled.

It learneth us.
• D. 1. Faith in Gods word never wants seasonable comfort from him. The connection yields this.
• D. 2. Gods being is the sure foun∣dation presented to faith, to keep a soul from staggering about Gods word.
• D. 3. Gods acts of grace past, are forceable to confirm faith concer∣ning the promise to come.
• D. 4. Gods special grace in brin∣ging soules from sin and sinners may assure them of his care for lower mercies.
• D. 5. The lot of the Churches in∣heritance is Gods gift onely.
• D. 6. Gods end revealed in sing∣ling out his Churches portion should make soules strong in belie∣ving of it. Ver. 7.

2. Abrams reply to this assertion of God followeth.

Ver. 8. And he said Lord Jehovah wherein shall I know that I shall inherit it? — 〈 in non-Latin alphabet 〉. — Sept. — Lord God, &c. Cald.

In which passage do occurre these parti∣culars observable.

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• *1. The replicant, Abram, to whom God had but now asserted his mind for bringing him unto this inheri∣tance, of which he seemeth yet to stand in doubt, or at least not to be fully satisfied about the assurance of it.
• 2. The object of this reply, the Lord Jehovah. Adonai Jehovah, by which name he stileth him, verse 2. And there the appellation was observed to note earnestnes of affection, where∣in he grants him to be Jehovah, and his proper Lord of whom was all he had, and of him, whether out of some infirmity, or desire to grow stronger in faith, he beggs a further assurance of the matter promised.
• 3. The reply it self, wherein, &c. — we have.

1. The matter to be assured, and that is the inheritance formerly promised of the land whither God had brought him. (2) The assurance, which he desireth, it is no lesse than of knowledg. (3) The means of this assurance desired, by what shall I know this? which seems to intimate some special token, which he desired, for con∣firmation of the same.

Quest. Was it well in Abram after Gods mind asserted in this matter to ask for further satisfaction?

Answ. 1. God blames him not for it, therefore it may seem, that he was stir∣red up by him to ask it. (2) If yet he la∣boured through infirmity of faith, God vouchsafeth to condescend unto him to help it, yet this is no example imitable by us, to whom God hath confirmed all his promises in his own son.

Take these Notes from it.
• D. 1. The strongest believer after Gods word revealed may by sense be shaken and desire more assu∣rance.
• D. 2. The Lord Jehovah is the onely oracle unto, which faith flieth for confirmation.
• D. 3. Assurance of knowledge faith makes after, concerning good promised.
• D. 4. Some sensible pledges of the Saints inheritance are not alto∣gether inconsistent with faith to desire. Ver. 8.

3. Gods direction to Abram, for his better assurance, thus followeth.

Ver. 9.*And he said unto him, take for me, &c. — 〈 in non-Latin alphabet 〉, &c. Sept. same. — Offer before me three heisers, &c. and the son of the dove, Cald. Which is a yong pigeon.

In which direction or injunction of God note these terms.

1. The connection, and, which knitt's Gods answer to his request especially he lab•uring under temptation. God stayeth not long to satisfy.

2. The power injoyning, or directing his own way for his servants satis∣faction, Jehovah — and he said.

3. The subject to whom the injunction commeth, to him. — That is, to Abram now tempted and labou∣ring under some conflicts, about Gods former promise of the inheri∣tance.

4. The injunction itself, which in summe is to prepare a sacrifice according to Gods mind, wherein we have to observe.

1. The act injoyned. Take for me — In the expression of the act, separation from the common herds and flocks, and dedication, and oblation are surely intended. The Caldee therefore paraphraseth, offer.

2. In that note of propriety, to me, is carried the use of this work, it must be taken for Gods use, that is, for a sacrifice unto him.

2. The object or matter to be thus ta∣ken, set forth. (1) In kind.* (1) Of cat∣tel an heifer. — Shee goad — And ram — (2) Of fowle the turtle dove, — And yong pigeon, or nestling — These Kinds of beasts and birds doubtles were in use for sacrifice be∣fore: and afterward injoyned by the law to the seed of Abram, Leviticus. 1. v. 2.14. (2) In age, all of the herd and flocke were to be of thee years age, — Which is conceived to be the time of their maturity, but for the fowle no age is men∣tioned, onely intimated it is, that they were to be young.

Quest. Why were these cratures taken for sacrifice?

Answ. Gods own will is the onely suf∣ficient reason for the nature of them and the and number of their years.

Quest. How could these give assurance to Abram?

Answ. It was for that purpose that here they be injoyned; and therefore vain are mens conjectures to make them signes of other things: now needs must they be for Abrams confirmation, as being the adjoy∣ned pledges of Gods Covenant, as after∣ward is declared; which Covenant is made between God and his Saints by sa∣crifice.

Take these Notes.
• D. 1. God doth not deny nor delay to strengthen the faith of his tempted servants.
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• D. 2. God chooseth his own way to satisfy tempted soules by signalls, and leaves it not to man.
• D. 3. Gods special way of ascertai∣ning beleevers of his promise is by sacrifice or signalls of his Cove∣nant.
• D. 4. God alone hath power to injoyn such sacrifices to his Church.
• D. 5. God hath confirmed typicall promises by typical sacrifices of beasts and birds.
• D. 6. God in all them intends his Church to be confirmed in his eter∣nal Covenant by the sacrifice of his son. Ver. 9.

4. Abrams obedience to Gods injuncti∣on followeth.

Ver. 10.*And he took for him all these, and divided them in the midst, and gave every ones part to meet his fellow, and the bird he did not divide — and set them opposit one to another and the birds, &c. Sept. — &c. Cald. and he offered all these before him, and divided them equally, and put the parts one against another.

Ver. 11.*And the sowl came down upon the carcasses and Abram huffed them away. — But the birds came down upon the bodies and the two parts of them, and Abram sat down with them, Sept. — And Abram cast them off. Cald.

In this passage of Abrams obedience to Gods direction we have two things to observe.

1. His performance, which takes in three acts.

1. He took all the fore mentioned things for God. — That is, he separa∣ted, and offered them to God. As the Caldee readeth.

2. He divided them in the midst. — However this and that which follo∣weth be not expressed in the former injunction, yet is it safely presumed, that this God commanded also; for as much as Abram divides the beasts but not the birds, which difference to make, presumes it was of Gods teaching.

3. He gave or set every ones part to meet his fellow. — That is, he placed them, shoul∣der to shoulder, breast to breast, &c. Every one even, as they were cut, leaving a space in the midst between them; for so was the custome practised by men, and therefore commanded by God, that the covenanters passed between the parts of the sacrifice. Ier. 34.18. And took some such impreca∣tion upon them; that they should be even cut in peeces as these, if they did not keep the covenant; unto which God here allu∣deth, when he would ascertain Abram of his desire concerning the inheritance, unto all which is added a negative, the birds he divided not, — That is to separat part from part, but onely clave them or split them according to the Law. Levit. 1.16.17.

Quest. Why were these rites so observed by Abram?

Answ. (1) Surely he did nothing but upon Gods command.

2. It is conceived by some to note the sad and broken condition of Abrams seed in Egypt, whereof God acquaints him hereafter, and yet hopes of brin∣ging bone to bone, as these parts lay so disposed. Ezekiel. 37.

3. It is certain, that all this was for the visible confirmation of the covenant and promise of the inheritance unto him. As for other significations made, they may be pious, but uncertain, whether here inten∣ded. Gal. 3.17.

2. His disturbance in this work of offe∣ring to God. And the fowl came down upon the carcasses. — Wherein we have shortly set down these two particulars. (1) The cause of his disturbance. (1) The bird, or fowl, singular for plural.* As the Sept. read. 〈 in non-Latin alphabet 〉, it is likely, kits or ravens, such as prey upon the slain. (2) The descent, these lighted on the parts divided by Abram and prepared for God, seeking to devour that which was to be a pledge for confirmation unto Abrams faith; these are by some transferred to note the Egyp∣tians preying upon Israel Abrams seed. E∣zek. 17.3.

2. The remooval of it,*And Abram huffed them away. That is, stirring the aire and making a noise drove them from the sa∣crifice, this is also by some applied to si∣gnify the act of Moses and Aaron driving of the Egyptians from Israel; it may be a pious conjecture, but no more. For in this place it notes no more but Abrams resi∣stance of that which hindred him in his sa∣crificing to God. The application of this to Israels deliverance from Egypt as well as of the former to Israels sufferings there, may be innocent, and usefull.

Take these Notes from it.
• D. 1. Faith is exactly obedient to the command of God for the matter, manner and end of sacrificing.
• D. 2. Faith is ready at a becke to make covenant with God by sacrifice. Ver. 10. Psal. 50.5.
• D. 3. The best beleevers may be dis∣turbed by outward temptations, in their most exact preparations for Gods Worship.
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• D. 4. Beleeving soules by the blast of Gods Spirit must huffe these away, or drive away all distracting things, which hinder their com∣munion with God. V. 11.

5. Now followeth Gods fuller disco∣very of his purpose concerning the inheri∣tance promised unto Abram and his seed, how and when it should come into their actuall possession. ver. 12.16. Wherein these particulars are observable.

1. The manner of this discovery in sleep. ver. 12.

2. The matter of discovery, whereof are these heads.

• 1. The sad condition of his seed in captivity. ver. 13.
• 2. The judging of that nation and their deliverance. ver. 14.
• 3. The end of Abrams life, before all this. ver. 15.
• 4. The time of the accomplishment of all to his seed. ver. 16.

1. The manner of discovering Gods mind thus followeth.

Ver. 12.*And the sun was to goe away, that is, to set, and a deep sleep fell upon, Abram and behold a terror, great darknes was falling on him. — Cald. same. — And a∣bout sun set an extasie fell upon Abram, and behold dark blacknes falleth on him. Sept.

In this Gods manner of revealing his will to Abram, we have to observe.

• 1. The season of the day. — It was about the going down of the sun, after his preparations for God, and attendance on him, and obedience to his command in making ready his sa∣crifice.
• 2. The disposition of Abram by God into such a frame, fitt to receive his mind both for the evill and good which should betide his seed; in two events.

1. A deep sleep fell upon Abram, In which note. — (1) The condition here incident, is a deep sleep, not naturall, nor from naturall causes, as wearines or the like, but extraordinary and supernatural, in the very falling of it. (2) The subject was Abram, who desired to know more of Gods will about this matter. (3) The ordering of this to him, if fell upon him, doubtles not by accident, but as ordered and sent upon him by God; as it was with Adam. Gen. 2.21.

2: A terror of great darknes, &c.

And lo, &c. here is another event added unto the former, brought in. (1) By a term of demonstration, behold, noting some eminent thing befalling in this great sleep.

2. The event, read by some, terror, great darknes. And by others, horror of great darknes which may be as well; this also was a supernatural effect, casting A∣bram into such a frame of terror, wherein he might now be fit to receive the follo∣wing revelation of the sad condition of his seed, before they came to the inheritance. (3) The affecting Abram with this, it fell upon him, by the impulse, and com∣mand of God; who thus disposeth him to be more fully acquainted with his will. Thus in sleep and by dream God speaks to Abram as well as by vision. Num. 12.6.

From it note.
• D. 1. God hath his seasons after the souls preparation for him and obe∣dience to him, to discover his will to it.
• D. 2. God hath in a sleep appeared to his servants, but such as was sent of him, not natural. Dan. 10. ver. 9.
• D. 3. Gods wisdom disposeth his to make them capable of his discove∣ries; so he doth put Abram to sleep when horror must come upon him.
• D. 4. Eminent terrors God may send upon his Saints to instruct them, of terrible events to come upon his. Ver. 12.

2. The matter of the discovery concer∣ning the captivity of the seed of Abram fol∣loweth.

Ver. 13.*And he said to Abram, kno∣wing thou shalt know, that thy seed shall be a stranger, in a land not for them, and they shall make them serve, and shall afflict them, 400 years. — Thy sonnes, &c. Cald. els same. — And it was said &c. In a land not their own: and they shall make them serve and afflict, and humble them, &c. Sept.

In this passage we have to observe, these particulars.

1. The way of revelation, annexed to the former condition wherein Abram was, And he said to Abram. In it. (1) God the revealer. (2) The revelation, by word, or clear expression. (3) The subject to whom, Abram, in his sleep affected with the horror of darknes.

2. The certainty of the effect — Knowing thou shalt know, that is, thou shalt assuredly know, as thou desirest, that the inheritance shall be to thy seed, but in this way that I shall shew thee.

Page  1853. The matter revealed to his know∣ledge, in which. (1) The condition of him and his seed is discovered thus. (1) Thy seed shall be a stranger in a land not for them. (1) The subject here spoken of, thy seed. Not excluding himself. As somtimes God speaks of him not excluding his seed, for so he must be spoken of here from the num∣ber of years mentioned. (2) The condition spoken of them, they shall be strangers. This was true of himself now, and of Isaac, and Jacob, as well as of all the tribes of Israel.

3. The place, In a land not for them, or not their own, even Canaan, and Egypt, wherein Abram was a stranger, but especially it was verified of Israel in Egypt. Yet to make up the number of years, it mus begin in Abrams time: he also was a stranger in the land of promise; not yet subdued to him.

2. And they shall serve them, as some read, that is Abrams seed shall serve the people of that land, or, they shall make them to serve them. That is, the Lords and people of the land, shall bring under Abrams seed, and make servants of them to drudge at their command. In part Abram, Isaac, and Jacob were kept un∣der, but eminently the tribes of Israel were made to serve bitterly in Egypt. Exod. 2.

3. And they shall afflict them. — i. e. The Lords and people of that land, shall distresse, trouble, and grind Abram and his seed. Abram himself met with some hardship from them in Canaan, but his seed groaned under hard taskmasters & were in bitternes of soul: but all must be taken in with respect unto the time here ex∣pressed. (2) The time of duration of all this captivity, and bitternes, it was for no lesse then — 400 years.

Quest. Is not the number of years for Israels dwelling in Egypt, made 430. Exod. 12.40. Gal. 3.17?

Answ. It is not unusual in numbers to name the greater and omit the lesse. So here.

Quest. Where is the beginning and end of these 430 years?

Answ. The end is evident to be at the going of Israel out of Egypt. Exod. 12.41. The beginning therefore must be at the 10th year after Abrams comming from Haran, even the time of confirmation of Gods Covenant by sacrifice, of which we read. Gen. 15. v. 18. compared with Galat. 3. ver. 17.

Quest. Did Israel dwell in Egypt all this while?

Answ. No, neither is this term of years meant of that onely, but of Abrams peregri∣nation in Canaan, as well as theirs in Egypt. As is evident in the computation of years, therefore this sad discovery in part concer∣ned Abram himself as well as his seed.

Note from it.
• D. 1. In the saddest tempers of the Saints, God doth vouchsafe to reveal his will unto his servants for their comfort.
• D. 2. Gods revelations are to give certain knowledge of his will unto his servants.
• D. 3. Many are the trialls, hard∣ships and afflictions which be∣fal the Saints, between the pro∣mise and possession of their inheri∣tance.
• D. 4. The dayes are set for number, to bring in the promised inheri∣tance, and make an end of affli∣ction, beyond which this shall not be continued, nor that delajed. Exod. 12.41. Ver. 13.

2. The next head of the matter discove∣red, is the judging of the oppressor, and deliverance of Abrams seed.

Ver. 14.*And the nation also which they shall serve I judge, and afterward therefore they shall goe forth with much substance. Cald. to same. — I will judge, saith the Lord, and after these things, they shall come forth hither, &c. Sept.

In these words God giveth in some light to remoove that horror of darknes upon Abram, and it is by way of promise to him and his seed; of which here are 2 parts.

1. To avenge them of their oppressing enemies. — And the nation, &c. Wherein. (1) The avenger. God himself to whom vengeance belongeth. Deut. 32.35. He that is able and just, to give to them affliction who oppress his people. 2 Thes. 1.6. 2 The object of this vengeance, The nation whom the seed of Abram should serve, which were the Egyptians without controversy who made them serve in bit∣ternes. (3) The act of vengeance, I judge,* God speaks in the present time to note the certainty of it, as if he were now doing it. The burden of this expression is judging it, to bring them to an account, to require of them all the wrong done to his people, to sentence them unto vengeance and to execute it to the utmost, as was punctually performed in Gods 10 plagues upon Egypt, and the overthrow of Pharaoh and his ar∣mies at last in the sea. Exod. 14. And though this were a threatning on Egypt, it is a promise to Abram.

2. To set them at liberty with a full ad∣vantage. And afterwards they shall go forth, &c. In which note (1) The order of the mercy promised, afterward, that Page  186 is, when God had so judged Egypt, then and therefore shall the seed of Abram be free.

2. The mercy itself promised consi∣sting of two parts. (1) Liberty, they shall goe out from captivity and bondage to be a free people, and walk at large where God should lead them, (2) Plenty, with great substance should they come forth full of riches, and abundant in wealth acquired; of which we see the proof. Exod. 3.21.22. Exod. 12.35.36.

Note from it.
• D. 1. In the depth of horror on the Saints under apprehensions of bit∣ter evil, God usually beareth up Spirits, with some sweet discove∣ries of good to them.
• D. 2. Vengeance is pronounced upon enemies when God speaks peace unto his Church.
• D. 3. God himself is the judge and avenger of his Churches wrongs upon oppressors.
• D. 4. Heavy is the judgment, which God layeth on the oppressors of his seed.
• D. 5. The Churches mercies fol∣low upon its oppressors judgments.
• D, 6. Liberty and plenty of good, is the promised portion of the Church. Ver. 14.

3. Gods discovery as to Abrams person followeth.

Ver. 15.*And thou shalt come to thy Fa∣thers in peace, thou shalt be buried in a good hoary age. — Thou shalt goe, being buried, &c. Sept. — And thou shalt be gathered to thy Fathers, &c. Caldee.

In these God put's the matter out of question to Abram, that though he had the promise, yet he must not see the per∣formance of it in full, onely 90 years pro∣vidences he saw more in order to the end, wherein he had his seed promised given unto him and so the whole promise going on toward performance. In this verse two things are revealed to Abram.

1. — Concerning his death, — Thou shalt come, &c. (1) The sub∣ject of this promise. Thou, even thou Abram, whom I have called, to whom I have given the promise. (2) The good promised. (1) Translation from the vale of trouble thou shalt come, or enter in, not dye but onely change thy place; Abram live's yet, Matth. 22.32. (2) The term of motion or translation, thy Fathers, that is, thy body shall goe to theirs into the dust, and thy Spirit to theirs where they are perfected; thou shalt but part from sonnes and kinred to goe to thy Fathers, Scheth, and Enoch, and Noah, &c.

3. The manner of translation, in peace, reconciled to me, at peace within, and in the injoyment of all spiritual good; no sting nor bands shall be in thy death or de∣parture, and insteed of this Canaan, where thou art, thou shalt have heaven, where the Spirits of just men are made perfect.

2. Concerning his funeral, Thou shalt be buried, &c. (1) The benefit here pro∣mised, is burial, as his Fathers, not cast out as accursed. Jer. 22.19. but laid up to rest in the dust, until all things be accom∣plished. (2) The time of it, The hoary old age. Full of dayes as is expressed. Gen. 25.8. (3) The quality of that age, it shall flourish in goodnes and righteousnes and so be a crown of glory.

These Notes are here.
• D. 1. Gods friends may have the precious promises revealed, yet not performed in their dayes.
• D. 2. If God deny his friends to see promises of the Churches good on earth, he gives a more sweet pro∣spect to them of heaven.
• D. 3. The Saints in dying, change but their place, from children to their Fathers they remoove.
• D. 4. Gods friends shall dye in peace, however they die. So did Josiah. 2. King. 22. v. 20. and 23.29.
• D. 5. Burial is a mercy, especially when age and goodnes do accom∣pany it.
• D. 6. It is mercy to be taken away from extreme misery. Ver. 15. From earth to heaven.

4. Gods discovery of the time of ac∣complishing his promise to the Church now followeth.

Ver. 16. And the fourth generation they shall return hither, because the iniquity of the Amorite is not perfectly full hitherto. Cald. same. — But in the fourth gene∣ration they shall return, &c. Sept.

In this passage two things are declared.

1. The set time of Gods deferring to Page  187 execute the promise,*And the fourth gene∣ration, &c. Wherein we have. (1) The sub∣ject of obtaining the inheritance, the fourth Generation, which carrieth in it. (1) The men, the seed of Abram issuing out of his loines, generated from him, therefore called Generation. (2) The number of years, in the number of descents, The fourth Generation, which if Generation be taken for an age, and an age reckoned for 100 year, it hit's in with the 400 year mentio∣ned before, or if it be from children im∣mediatly descended, then six descents are recorded from Abram, to Moses, or to Ca∣leb: therefore the numbring Generations by year's seem's to be fitter: for after four ages so compleat, and fifth current the promise was fulfilled. (2) The priviledge allowed unto these, they shall return hither, that is, be restored from their slavery to take full possession of this Land, wherein thou art, for an inheritance.

2. The reason of this delay, Because the iniquity o• the Amorite &c. God resolved to give the land of his enemies unto Abram and his seed, but yet was resolved they should wait, so long as he suffered from them; that should not seem hard to the people of God to stay, while he beareth with men. In the reason are considerable. (1) The subject eyed, the Amorite, put for those nine sorts of people more mentioned in the end of this Chapter. (2) The state or condition of them, which put's the block in Gods way. Their iniquity was not yet come to the height, for which God was resolved to cast them out: not hither∣to, while Abram was, nor would be untill Gods own appointed time. Some read the punishment of the Amorit's, but not so fitly. Their Idolatries, oppressions, and lusts, were not yet grown to that pitch of provocation, which was destined to their destruction. Levit. 18. Deut. 12.2, &c.

Take these notes hence.
• D. 1. Gods promises unto his beloved-ones may seem to admitt delayes.
• D. 2. Gods time is stinted by him∣self for making good all his pro∣mises to his.
• D. 3. At the very point of time set by God his promise shall be per∣formed.
• D. 4. Generations in the Church may not see the performance of many of Gods promises.
• D. 5. Gods patience toward sinnes of enemies, may deferr' mercies to his friends.
• D. 6. The height of sinnes in ene∣mies may work greatest mercies unto Gods Church. Ver. 16.

6. Gods acceptance of Abrams sacrifice is here recorded in the tokens of it.

Ver. 17.*And the sun was going, and there was a darknes, and behold a surnace of smoak and a lamp of fire which passed between those parts divided. — Cald. to same. — Now after the sun was at the west, there was a slame, and behold a smoa•ing surnace, and there came lamps of fire — which passed between the parts divided in two. Sept.

In this verse which discovers Gods ac∣ceptance of his own sacrifice commanded as well as the Symbols of making that Covenant which followeth, may be noted.

• 1. The Season, it was at sun-set, the same time when God revealed the sad events upon his seed and the time set for their deliverance and return to their inheritance, after all their grie∣vous sufferings.
• 2. The Quality accompanying, There was darknes, or a very dark night, which might sute with the discovery.

3. The Symbols of Gods presence, ac∣ceptance, and covenanting with Abram which were two. (1) Behold a smoaking furnace or oven. — a surnace of smoak.* This passing between the parts seem's to be a symbol of Gods presence as well as the lamp; so by a pillar of cloud God ap∣pear's: however some conceive it to be an emblem of the iron furnace of Egypt, wherein Abrams seed were afflicted: yet it seems not so proper in the present place. (2) — And a lamp of fire,* so God often presented himself, especially in gi∣ving approbation unto the offerings of his Saints. Judg. 6.21. Judg. 13.19, 20. As it is more than probable, the fire wrought so here.

4. The action here mentioned, which passed between those divisions, or parts of the sacrifices, which were cut in peeces, and laid part against part. — This was the custom among men in making Covenants, Jer. 34.18. Unto which God condescends, and therefore causeth this symbol of his presence to passe between the parts. Which might be as well to consume them and thereby shew his acceptance, as to represent his Covenant making with Abram and his Seed.

These Notes arise hence.
• D. 1. The time of the bitterest hor∣ror upon the Saints may be the sea∣son of Gods appearance to and ac∣ceptance of them.
Page  188
• D. 2. Gods darknes sent for his dis∣covery, may ease the horror fallen on his Saints. A dark cloud is comfort.
• D. 3. Gods discoveries are sutable to the sad and afflicted conditions of his Saints. In a furnace of smoak &c
• D. 4. God accepts the persons and offerings of his Saints even in the time when he speaks of afflicting them.
• D. 5. God condescends to the way of mans covenanting for his peoples comfort.
• D. 6. God keeps Covenant when he passeth between the parts, or makes Covenant, however man failes. Ver. 17.

7. Gods expresse covenanting with Abram about his inheritance followeth.

Ver. 18.*In that day Jehovah strucke with Abram a Covenant, saying: To thy seed have I given this Land, from the river of Egypt to the great river, the river Perath, or Euphrates. — God covenanted a Covenant — to thy seed I will give &c. to the great ri∣ver Euphrates. Sept. — To thy sonnes have I given &c. Cald.

Ver. 19. The Kenite, and the Kenezite, and the Kadmonite.

Ver. 20. And the Chittite, and the Pera∣zite, and Rephaim.

Ver. 21. And the Emorite, and the Ca∣naanite, and the Girgasite, and the Jebusite. — The Seventy reads them all plu∣ral. — The Caldee changeth two names, the first for Kenites, Salameans, and for Rephaim, Giants.

In this close of the Chapter we have observable.

• 1. The point of time mentioned, In that very day when God thus appeared to Abram in the symbols of his presence.
• 2. The Author of this Covenant, Je∣hovah himself, he freely and of him∣self doth this.
• 3. The party covenanted, Abram, who was in some doubt and strugling at this time about both heir and inheri∣tance. — Psalm 50.5.
• *4. The specification of the act, he strucke a Covenant. A phrase taken from smi∣ting the Sacrifice by which this Cove∣nant is confirmed, so that the act upon the Sacrifice is applied to the Cove∣nant: and so it is properly translated, God made a Covenant, or covenan∣ted a Covenant, as the Sept. This is more than the promise fore-men∣tioned.
• 5. The matter of the Covenant, which is the assurance of the promised inheritan∣ce, wherein Gods deed of gift is recited, which carrieth these particulars.

1. The Doner, Jehovah himself, who covenants, l.

2. The Receiver, Abrahams seed, not excluding him: for he had entrance, though not full possession, and it was given to him primarily, and to his seed for his sake, that they should inherit in Gods time.

3. The Act: the nature whereof is free disposition, a gift, not due upon any ac∣count, but freely cast upon him and them; the time also of the act is past in the He∣brew, I have given, translated in future by the Seventy, I will give.* It is true that i• carrieth the force of a promise to be ac∣complished in the time foreset. And it is spoken of in time past, to note the certainty of the same, yet Abram had a little taste of this already.

4. The Object or matter of this gift, declared three wayes.

1. Expresly, — this very land, that was, of Canaan, whither now God had brought Abram: concerning which he desired more assurance to inherit it. v. 8.

Quest. But was this all the matter of Gods Covenant?

Answ. Surely no, but all the promises before and after mentioned are included in this Covenant: as the Apostle interprets, Gal. 3.17. Onely because Abrams doubt was about this, therefore is it mentioned, that by the assurance of this which was sen∣sible, faith might gather more strength about the rest. For this Canaan in promise typified the place of rest in Heaven.

2. By the bounds here set to the pro∣mised inheritance which are thus described, From the river of Egypt to the great river, the river Euphrates.

Two terms of bounds are here expressed.

1. From whence, from the river of E∣gypt: which some read Nilus, but this running thorough the midst of Egypt, is not so probable, unles so called by falling into another water. It is called Sichor, Joshua 13.3.

2. To which, the great river, the river Euphrates; it is here described by name and measure. The name was known eminently, a river of Asia: the greatnes of it was like∣wise known, not as the greatest of all, but the greatest in those parts, for which it is called great by way of eminency.

Quest. But did Abrams seed ever inherit this compasse? the bounds, Numb. 34, &c. seem to make it much lesse.

Answ. They did not all at once, but in Davids and Salomons time, they did; and God did not promise altogether but by de∣grees, Exod. 23.29, 30. 2 Sam. 8.3. 1 Kings 4.21.

3. By the inhabitants, which now dwelt in the land, so punctually doth God de∣scribe Page  189 it, which were ten sorts of people or nations,* as they are numbred. The A∣morites were mentioned instead of the other nine before.

Quest. How can this be, when Moses mentions but 6 or 7 at most, Deut. 20.17. Deut. 7.1?

Answ. (1) It pleaseth the Spirit, som∣times to mention, one, or three, or six, or seven for all. (2) There were onely 7 in the land, but the 3 former borderers there∣upon, which may well make up the num∣ber, without a fault.

All teacheth us.
• D. 1. The time of Saints Sacrifice amidst their troubles may be the season of Gods making Covenant with them.
• D. 2. Not onely promise but Cove∣nant hath God made to his Church for their consolation.
• D. 3. Word and signe, promise and pledge make up Gods Covenant.
• D. 4. Gods promise of good to come is as sure as if done already.
• D. 5. Lower mercies God may give as tokens of greater blessings, this Land.
• D. 6. The Church hath had its place and portion designed in this world, for being here. Ver. 18.
• D. 7. Gods bounds to his Church were large under the Law, much more under the Gospel. The ends of the earth now. Ver. 19.
• D. 8. All peoples shall be driven out to make room for the Church of God. Multitudes can be no hin∣drance of making good Gods Cove∣nant to them. Ver. 20, 21.