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which gives force and efficacy unto oaths among mankind. There is a principle ingrafted in the minds of men by nature, that God is the supreme Rector, Ruler and Judge of all men and their actions; as also, that the holiness of his nature, with his righteousness as a Ruler and Judge, doth require that evil and sin be punished in them who are under his government. Of his omnipotent power also, to punish all sorts of transgressors, the highest, greatest, and most exempt from human cognizance, there is an alike conception and presumption. According as the minds of men are actually influenced by these principles, so are their oaths valid and useful, and no otherwise. And therefore, it hath been provided that men of profligate lives, who manifest that they have no regard unto God nor his government of the world, should not be admitted to give testimony by oath. And if, instead of driving all sorts of persons, the worst, the vilest of men, on slight or light, or no occasions, unto swearing, none might be in any case admitted thereunto, but such as evidence in their conversations, such a regard unto the divine rule and government of the world, as is required to give the least credibility unto an oath, it would be much better with human society. And that inroad which Atheism hath made on the world in these latter ages, hath weakened and brought in a laxation of all the nerves and bonds of human society. These things belong unto the nature of an oath amongst men, and without them it is nothing. But wherefore, then, is God said to swear, who, as the apostle speaks, can have no greater to swear by, no superior unto whom in swearing he should have respect? It is because as to infinite omniscience, power and righteousness, the thing respected in an oath, God is that essentially in and unto himself, which he is in a way of external government unto his creatures. Wherefore, when he will condescend to give us the utmost security and assurance of any thing which our nature is capable of, antecedent unto actual enjoyment, in and by the express engagement of his holiness, veracity and immutability, he is said to swear or to confirm his word with his oath.

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

Ver. 15. The event of this promise giving, and oath of God on the part of Abraham, is declared: " And so after he had patiently endured, he obtained the promise."

KaTM, and so;' this was the way and manner of God's dealing with him, and this was the way on the other side how he carried it towards God. And the manner of his deportment, or the way whereby he attained the end proposed, was maxgobuμnras, he patiently endured;' after he had patiently endured,' or rather patiently enduring.' The word hath

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been spoken unto before. Maxgolumes, D'EN 778, longanimus, lentus, tardus ad iram. One that is not quickly provoked, not easily excited unto anger, hasty resolutions, or any distempered passion of mind. And sundry things are intimated in this word.

1. That Abraham was exposed to trials and temptations about the truth and accomplishment of this promise. If there be not difficulties, provocations and delays in a business, it cannot be known whether a man be pazgolupos or not, he hath no occasion to exercise this longanimity.

2. That he was not discomposed or exasperated by them so as to wax weary, or to fall off from a dependance on God. The apostle explains fully the meaning of this word, Rom. iv. 1821." Against hope he believed in hope, that he might become the father of many nations; according unto that which was spoken, so shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb; he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God. And being fully persuaded that what he had promised, he was able also to perform.' Continuing in a way of believing, as trusting to the veracity and power of God against all difficulties and oppositions, was his angelvμia or patient endurance.'

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3. That he abode a long season in this state and condition, waiting on God and trusting unto his power. It is not a thing quickly tried whether a man be angolvμos, one that will patiently endure or not. It is not from his deportment under one or two trials, that a man can be so denominated. The whole space of time from his first call to the day of his death, which was just a hundred years, are here included. Wherefore, this word expresseth the life and spirit of that faith of Abraham, which is here proposed to the Hebrews as their example.

The end of the whole was, that TO TAS επαγγελίας, compos factus est promissionis; obtinuit promissionem, he obtained or enjoyed the promise.' Sundry expositors refer this obtaining of the promise to the birth of Isaac, a son by Sarah, which he so long waited for and at length enjoyed; for this was the principal hinge whereon all other privileges of the promises did depend. But Isaac was upwards of twenty years old, at that time when the promise was confirmed by the oath of God, which the apostle hath respect unto. It cannot, therefore, be, that his birth should be the thing promised. Besides, he twice informs us, chap. xi. 13. 39. that the ancient patriarchs, among whom he reckoneth Abraham as one, received not the promises. That which he there intends, is their full accomplishment in the actual exhibition of the promised seed. It is

not, therefore, a full actual enjoyment of the thing promised, that is here intended, as it would be, if it respected only the birth of Isaac. Wherefore, Abraham's obtaining the promise, was no more but his enjoyment of the mercy, benefit, and privilege of it, in every state and condition, whereof in that state and condition he was capable.

If, therefore, we take a view of the promise as it was before explained, we shall see evidently how Abraham obtained it, that is, how it was every way made good unto him, according as the nature of the thing itself would bear. For as unto his own personal blessing, whether in things typical or spiritual, he obtained or enjoyed it. As things were disposed in the type, he was blessed and multiplied in that increase of goods and children which God gave unto him. Spiritually he was justified in his own person, and therein actually enjoyed all the mercy and grace which, by the promised seed, when actually exhibited, we can be made partakers of. He who is freely justified in Christ, and therewithal made partaker of adoption and sanctification, may well be said to have obtained the promise. And hereon dependeth eternal glory also, which our apostle testifieth that Abraham obtained. For that part of the promise, that he should be the heir of the world, and the father of all that believe, it could not be actually accomplished in his own days; wherefore, therein he obtained the promise, in the assurance he had of it, with the comfort and honour which depended thereon. As a pledge of all these things, he saw the posterity of Isaac, in whom they were all to be fulfilled. Some things, therefore, there were in the promises, which could not be actually accomplished in his days; such were the birth of the blessing seed, the numerousness and prosperity of his children according to the flesh, the coming in of a multitude of nations to be his children by faith. These things he obtained in that assurance and comfortable prospect which he had of them through believing. They were infallibly and unchangeably made sure unto him, and had their accomplishment in their proper season, Isa. lx. 22. And we may observe that,

Obs. V. Whatever difficulty and opposition may lie in the way, patient endurance in faith and obedience will infallibly bring us unto the full enjoyment of the promises.

Obs. VI. Faith gives such an interest unto believers in all the promises of God, as that they obtain even those promises, that is, the benefit and comfort of them, whose actual accomplishment in this world, they do not behold.

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

The apostle in these words confirms one part of his intention,

of the stability of a divine promise confirmed with an oath, by a general maxim concerning the nature and use of an oath among men; and withal, makes a transition into the second part of his discourse; or the application of the whole unto the use of them that believe. Therefore, sundry things are to be considered, that we may perceive the sense and explication of this passage. As,

1. The reason why God, in his gracious condescension unto our infirmities, is pleased to confirm his promise with an oath, is introduced by the particle yag, for,' which gives an account of what was spoken, ver. 13.; and the reason intended consists herein, that by the light of nature, witnessed unto by the common consent and usage of mankind, the ultimate, supreme and most satisfactory way of giving assurance unto, or confirming what is spoken or promised, is by an oath. And the apostle argueth not merely from what men do by common consent as it were, among themselves, but what the law and order of all things in subjection to God, doth require. For whereas men do or ought to acknowledge his supreme rule and government over all, when their own rights and concerns cannot be determined and peaceably fixed by reason or testimony, or any other instrument whereof they have the use, it is necessary that an appeal be made to God for his interposition, wherein all must acquiesce. This, therefore, being amongst men, the highest assurance and ultimate determination of their thoughts, the holy God intending the like assurance in spiritual things, confirms his promise by his oath, that we may know from what we centre in as to our own occasions, that there can be no accession of security made thereunto.

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

unto.

3. The use of an oath among men is declared, avtλoyias Tegus ; and therein, 1. The subject-matter of it, or what is the occasion and subject which it respects. And this is artıλoyia, which we have rendered strife;' contradiction between two or more. When one party avers one thing, and another, another, and no evidence ariseth from the matter controverted about, nor from any of its circumstances, there must of necessity be amongst them avTIROYIN ATLIGATOS, an endless strife,' and mutual contradiction, which would quickly bring all things to violence and confusion. For if in matters of great concernment and especial interest, one man positively asserts one thing, and another, another, and no evidence arise from circumstances, to state aright the matter in difference, it must come to force and war, if there be ng

other way of bringing all parties unto an acquiescency; for he who hath peremptorily asserted his right, will not afterwards voluntarily forego it, not only because of the loss of his just claim as he apprehends, but also of his reputation, in making an unjust claim thereunto. In such cases an oath is necessary unto the government and peace of mankind, as that without which, strifes must be perpetuated, or ended by force and violence. This, the apostle respects when he saith-an oath amongst men is an end of strife. There is, therefore, unto a lawful oath required, 1. A just occasion, or a strife amongst men otherwise undeterminable. 2. A lawful rule, or government, with power to propose and to judge about the difference on the evidence thereof; or a mutual consent of persons concerned. 3. A solemn invocation of God, as the supreme governor of the world, for the interposition of his omniscience and power, to supply the defects and weaknesses that are in the rules and rulers of human society.

4. This brings in the end of an oath among men, and that is to be rigas artikeys; that is, to put bounds and limits to the contentions and mutual contradictions of men, about right and truth not otherwise determinable, to make an end of their strife.

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5. The way whereby this is done, is by interposing the oath, is Bioxiriv, for the avowing of the truth,' rendering it firm and stable in the minds of men, which did before fluctuate about it.

If this be the nature, use, and end of an oath amongst men, if under the conduct of natural light, they thus issue all their differences and acquiesce therein, certainly the oath of God wherewith his promise is confirmed, must of necessity be the most effectual means to issue all differences between him and believers, and to establish their souls in the faith of his promises, against all oppositions, difficulties and temptations whatever, as the apostle manifests in the next verses.

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

Obs. VII. That there is, as we are in a state of nature, a strife and difference between God and us.

Obs. VIII. The promises of God are gracious proposals of the only way and means for the ending of that strife.

Obs. IX. The oath of God interposed for the confirmation of these promises, is every way sufficient to secure believers against all objections and temptations, in all straits and trials, about peace with God through Jesus Christ.

But there is that in the words absolutely considered, which requires our farther inquiry into, and confirmation of the truth

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