Verse 17, 18, 19, 20

Wherein God willing more abundantly to manifest to the heirs of promise the immutability of his counsel, interposed himself by an oath; that by two immutable things, in which it was impossible for God to deceive, we might have strong (prevailing) consolation, who have fled for refuge to lay hold on the hope set before us; which we have as an anchor of the soul both safe and stedfast, and which entereth into that within the veil, whither the forerunner is for us entred, Jesus made an high priest for ever after the order of Melchisedec.

Sundry things are observable in these words. (1) The introduction to the application of the foregoing discourse to the use of all believers. Wherein, (2) the design of God in the confirmation of his promise by his oath, which was to manifest the immutability of his counsel. And this is amplified, (1) by the frame, purpose or mind of God therein; he was willing. (2) By the manner how he would declare his mind herein, more abundantly; namely, than could be done by a single promise. It gave not a further stability to his word, but manifested his willingness to have it believed. (3) The persons are described to whom God was thus willing to show the immutability of his counsel; who are the heirs of promise; that is, all and only those who are so. (4) The way is expressed whereby God would thus manifest the immutability of his counsel, namely, by two immutable things, that is, his promise and his oath. Which (5) are proved to be sufficient evidences thereof from the nature of him by whom they are made and given; it was impossible that God should lye. (6) The especial end of this whole design of God, with respect to all the heirs of promise, is said to be that they might have strong consolation. And thereon they are (7) further described by the way and means they use to obtain the promise and the consolation designed to them therein, they fly for refuge to the hope set before them. The efficacy whereof is (8) declared from the nature of it, in comparison to an anchor, which we have as an anchor; further amplified, (1) from its properties, it is sure or safe and stedfast; and also (2) from its use; it enters into that within the veil. And this use (9) is so expressed that occasion may be from there taken to return to that from which he had digressed chap. 5:12, namely, the priesthood of Christ. And (10) the mention thereof he so introduceth according to his usual manner, as also to manifest the great benefit and advantage of our entring by hope into that within the veil, namely, (1) because Christ is there, (2) because he is entred there as our forerunner, (3) from the office wherewith he is there vested, called a priest for ever after the order of Melchisedec, as he had declared chap. 5:12, all which must be opened as they occur in the text.

[⟨in non-Latin alphabet⟩], that is, say many, [⟨in non-Latin alphabet⟩], for which cause, respect may be had to the words immediately foregoing, an oath among men is to them an end of strife; so a reason is from there inferred why God should interpose himself by an oath in this matter. And the words are rendered by some as we have seen; propter quod, or propterea, in for propter is not unusual. And this then is the coherence, whereas mankind does consent herein, that an oath in things capable of no other proof or demonstration, shall end controversies, satisfie doubts, and put an issue to contradictions, differences and strife; God took the same way in an infinite gracious condescension to give full satisfaction in this matter to the heirs of promise. For what could they require further? Will they not rest in the oath of God, who in doubtful cases do and will acquiesce in the oaths of men? What way could be more suited to their peace and consolation? And such is God's love and grace that he would omit nothing that might tend thereunto, though in such way of condescension as no creature would or could, or ought to have expected, before infinite wisdom and mercy had declared themselves therein. Or this expression may respect the whole subject matter treated of; and so the words are rendered in quo or in qua re, in which case or matter. And this our translation seems to respect, rendering it wherein. Then the words direct to the introduction of the end of God's oath, expressed in the words following, in this matter God sware by himself, that thereby the heirs of promise, might not only be setled in faith, but moreover receive therewithall strong consolations; and this import of the words, we shall adhere to.

[⟨in non-Latin alphabet⟩], God willing. Hereunto all that follows is resolved, it is all founded in the will of God. And two things may be denoted hereby, (1) the inclination and disposition of the mind of God, he was free, he was not averse from it. This is that which is generally intended, when we say we are willing to any thing that is proposed to us; that is, we are free, and not averse to it; so may God be said to be willing, to have an inclination and an affection to the work, or to be ready for it, as he speaks in another place, with his whole heart and with his whole soul (Jeremiah 32:41). But although there be a truth herein, as to the mind and will of God towards believers and their consolations, yet it is not what is here peculiarly intended. Therefore (2) a determinate act and purpose of the will of God is designed herein. [⟨in non-Latin alphabet⟩], is God purposing or determining. So is the same act of God expressed by [⟨in non-Latin alphabet⟩] (Romans 9:22), what if God willing to show his wrath; that is, purposing or determining so to do. And this [⟨in non-Latin alphabet⟩], as it respects [⟨in non-Latin alphabet⟩]; is the same with [⟨in non-Latin alphabet⟩] (Ephesians 1:11), therefore God willing, is God in sovereign grace and from especial love, freely purposing and determining in himself, to do the thing expressed, to the relief and comfort of believers.

The sovereign will of God is the sole spring and cause of all the grace, mercy and consolation, that believers are made partakers of in this world. So is it here proposed; thereinto alone is all grace and consolation resolved. God wills it should be so. Man being fallen off from the grace and love of God, and being every way come short of his glory, had no ways left in nor by himself, to obtain any grace, any relief, any mercy, any consolation. Neither was there any the least obligation on God, in point of justice, promise or covenant, to give any grace to, to bestow any mercy or favor upon apostatized sinners; therefore those things could have no rise, spring or cause, but in a free gracious act of the sovereign will and pleasure of God. And thereunto in the Scripture are they constantly assigned, whether absolutely, that grace is bestowed on any, or comparatively, on one and not another, it is all from the will of God. For herein is love, not that we loved God, but that he loved us first, and sent his Son to be a propitiation for our sins (1 John 4:10). Christ himself with all the grace and mercy we have by him, is from the free love and will of God. So is our election (Ephesians 1:4, 5), our vocation (1 Corinthians 1:26, 27), our regeneration (John 1:13; James 1:18), our recovery from sin (Hosea 14:4). So is our peace and all our consolation, from where he is called the God of all grace (1 Peter 5:10), and the God of patience and consolation (Romans 15:5), the author and sovereign disposer of them all.

So is it also with respect to grace and mercy considered comparatively as collated on one and not another (Romans 9:15, 16; 1 Corinthians 4:7); there is no other spring or fountain of any grace or mercy. It may be some may hope to educe grace out of their own wills and endeavors, and to obtain mercy by their own duties and obedience: but the Scripture knows no such thing, nor do believers find it in their experience.

Let them who have received the least of grace and mercy know from where they have received it, and whereunto they are beholding for it. A due consideration of this sovereign spring of all grace and consolation will greatly influence our minds in and to all the principal duties of obedience. Such as thankfulness to God (Ephesians 1:3, 4, 5), humility in ourselves (1 Corinthians 4:7), compassion towards others (2 Timothy 2:25, 26).

Let those who stand in need of grace and mercy, (as who does not) expect them wholly from the sovereign will and pleasure of God, who is gracious to whom he will be gracious (James 1:5). Our own endeavors are means in this kind for obtaining grace in the measures and degrees of it; but it is the will of God alone that is the cause of it all (2 Timothy 1:9).

2. What God was thus willing to is expressed, and that was more abundantly to declare the immutability of his counsel. And we may enquire concerning it, (1) What is meant by the counsel of God; (2) How that counsel of God was, and is immutable; (3) How it was declared so to be; (4) How it was abundantly so declared.

(1) The counsel of God is the eternal purpose of his will, called his counsel because of the infinite wisdom wherewith it is always accompanied. So that which is called the good pleasure which he had purposed in himself (Ephesians 1:9) is termed the counsel of his will (ver. 11). Counsel among men, is a rational deliberation about causes, means, effects, and ends according to the nature of things advised about, and the proper interests of them who do deliberate. In this sense counsel is not to be attributed to God. For as the infinite sovereign wisdom of his being admits not of his taking counsel with any other; so the infinite simplicity of his nature and understanding comprehending all things in one single act of his mind, allows not of formal counsel or deliberation. The first therefore of these the Scripture explodes (Isaiah 40:13; Romans 11:34), and although in the latter way God be frequently introduced as one deliberating or taking counsel with himself, it is not the manner of doing, but the effect, or the thing done is intended. So it is in like manner where God is said to hearken, to hear, to see, whereby his infinite knowledge and understanding of all things are intended, those being the mediums whereby we who are to be instructed do come to know and understand, what so we do. Whereas therefore the end of counsel, or all rational deliberation, is to find out the true and stable directions of wisdom, the acts of the will of God being accompanied with infinite wisdom are called his counsel. For we are not to look upon the purposes and decrees of God as mere acts of will and pleasure, but as those which are effects of infinite wisdom, and therefore most reasonable, although the reasons of them be sometimes unknown to us. Hence the Apostle issues his discourse of God's eternal decrees of election and reprobation in an admiration of the infinite wisdom of God from where they proceeded, and wherewith they were accompanied (Romans 11:33, 34, 35, 36).

In particular the counsel of God in this place, is the holy, wise purpose of his will, to give his Son Jesus Christ to be of the seed of Abraham, for the salvation of all the elect, or heirs of promise; and that in such a way, and accompanied with all such good things, as might secure their faith and consolation. This is the counsel of God, which contained all the grace and mercy of the promise, with the securing them to believers.

(2) Of this Counsel, it is affirmed that it was immutable, not subject to change. [illegible], is quod [illegible] nequit, that cannot be altered. But the design of God here was not to make his Counsel unchangeable, but to declare it so to be. For all the Purposes of God, all the eternal acts of his Will considered in themselves are immutable. See (Isaiah 46:10; Psalms 33:11; Proverbs 19:21; chapter 21:30) and their immutability is a necessary consequent of the immutability of the nature of God, with whom is no variableness nor shadow of turning (James 1:17). The strength of Israel is not a man that he should repent (1 Samuel 15:29). And in opposition to all change or mutability it is said of God [illegible] (Psalms 102:27), which the Apostle renders by [illegible], you are He always, in all respect one and the same. Hence among the Jews [illegible] He is a Name of God, expressing his immutable self-subsistence. But it will be said that there are in the Scriptures many declarations of God's altering his purpose and counsels, and repenting him of what he had before determined, being grieved at what he had done (Genesis 6:6; 1 Samuel 2:30).

It is agreed by all, that those expressions of repenting, grieving, and the like, are figurative, wherein no such affections are intended as those words signify in created natures, but only an event of things like that, which proceeds from such affections.

And as to the changes themselves expressed, the Schoolmen say not amiss, Vult Deus mutationem, non mutat voluntatem, He willeth a change, he changeth not his Will.

But fully to remove these difficulties; the purpose of God and the counsels of his Will, may be considered either in themselves, or in the declaration that is made concerning their execution. In themselves they are absolutely immutable, no more subject to change than is the divine nature itself. The declarations which God makes concerning their execution or accomplishments are of two sorts.

(1) There are some of them wherein there is necessarily included a respect to some antecedent moral rule, which puts an express condition into the declarations, although it be not expressed, and is always in like cases to be understood. Thus God commands the Prophet to declare, that yet forty days and Nineveh should perish (Jonah 3:4). Here seems to be an absolute declaration of the purpose of God without any condition annexed; a positive prediction of what he would do, and should come to pass. Either God must change his purpose or Nineveh must be overthrown. But whereas this destruction was foretold for sin, and impenitency therein, there was an antecedent moral rule in the case, which gives it as complete a condition as if it had been expressed in words. And that is, that repentance from sin, will free from the punishment of sin; so that the prediction had this limitation by an antecedent rule, unless they repent. And God declares that this rule puts a condition into all his threatenings (Jeremiah 18:7, 8). And this was the course of God's dealing with the House of Eli (1 Samuel 2:30). God does neither suspend his purpose on what men will do, nor take up conditional resolutions with respect thereunto. He does not purpose one thing, and then change his resolutions upon contingent emergencies; for he is of one mind and who can turn him (Job 23:13). Nor does he determine, that if men do so on the one hand, that he will do so; and if otherwise, that he will do otherwise. For instance, there was no such decree or purpose of God, that if Nineveh did repent it should not be destroyed; and if it did not repent it should perish. For he could not so purpose unless he did not foresee what Nineveh would do; which to affirm, is to deny his very being and Godhead. But in order to accomplish his purpose that Nineveh should not perish at that time, he threatens it with destruction in a way of prediction, which turned the minds of the inhabitants to attend to that antecedent moral rule which put a condition into the prediction, whereby they were saved.

(2) In the declaration of some of God's counsels and purposes as to the execution and accomplishment, there is no respect to any such antecedent moral rule, as should give them either limitation or condition. God takes the whole in such cases absolutely on himself, both as to the ordering and disposing of all things and means to the end intended. Such was the counsel of God concerning the sending of his Son to be of the seed of Abraham, and the blessing that should ensue thereon. No alteration could possibly on any account be made herein, neither by the sin nor unbelief of them concerned, nor by any thing that might befall them in this world. Such was the counsel of God, and such the immutability of it here intended, as it was absolutely unchangeable in itself, so as to man's concerns and interest in it, it was attended with no condition or reserve.

3. This immutability, God was willing [illegible], to show, manifest, declare, make known. It is not his counsel absolutely, but the immutability of his counsel, that God designed to evidence. His counsel he made known in his promise. All the gracious actings of God towards us, are the executing of his holy immutable purposes (Ephesians 1:11). And all the promises of God are the declarations of those purposes. And they also in themselves are immutable, for they depend on the essential truth of God (Titus 1:2): in hope of eternal life which God that cannot lie promised before the world began. God's essential veracity is engaged in his promises. And they are so expressly the declaration of his purposes, that when God had only purposed to give us eternal life in Christ, he is said to have promised it; namely, before the world began. And this declares the nature of unbelief: he that believes not God, has made him a liar (1 John 5:10), because his essential truth is engaged in his promise. And to make God a liar is to deny his being, which every unbeliever does as he is able. But whereas God intended not only the confirmation of the faith of the heirs of promise, but also their consolation under all their difficulties and temptations, he would give a peculiar evidence of the immutability of that counsel which they embraced by faith as tendered in the promise. For what was done did not satisfy the fulness of grace and love which he would declare in this matter, no though it were done so abundantly.

4. He would do it more abundantly, that is, beyond what was absolutely necessary in this case. The Promise of God who is the God of Truth, is sufficient to give us security. Nor could it be by us discovered how the goodness of God himself should require a further procedure. Yet because something further might be useful, for the reasons and ends before declared, he would add a further confirmation to his Word. And herein as the divine goodness and condescension are evidently manifested, so it likewise appears what weight God lays upon the assuring of our faith and confidence. For in this case he swears by himself, who has taught us not so to use his Name but in things of great consequence and moment. This is the sense of the word if it respect the assurance given, which is more abundant than it could be in or by a single Promise. But the word may refer to God himself, who gives this assurance; and then it is as much as ex abundanti, when God who is Truth itself, might justly have required faith of us on his single Promise, yet ex abundanti, from a superabounding love and care he would confirm it by his Oath. Either sense suits the Apostle's design.

3. It is declared who they were to whom God intended to give this evidence of the immutability of his counsel, and that is, to the heirs of Promise, that is, Believers, all Believers, both under the Old and New Testament. It may be indeed that those of the Hebrews were in the first place intended. For to them did the Promise belong in the first place, as they were the natural seed of Abraham, and to them was it first to be declared and proposed upon its accomplishment (Acts 2:29; Acts 3:25; Acts 13:46). But it is not they alone who are intended. All the children of the faith of Abraham are heirs also (Galatians 4:27, 28). It is therefore with respect to all Believers absolutely, that God confirmed his Promise with his Oath, though the natural seed of Abraham was respected in the first place, until they cut off themselves by their unbelief. See Luke 1:72; Micah 7:20.

Believers are called heirs of the Promise on a double account: (1) with respect to the Promise itself; (2) with respect to the matter of the Promise or the thing promised. This distinction is evidently founded on chapter 11, verses 13, 17, 39, compared. For look in what sense they are said to be heirs of the Promise, therein they are not actually possessed of it. For an heir is only in expectancy of that whereof he is an heir. Therefore take the Promise in the first sense formally, and it is the elect of God as such, who are the heirs of it. God has designed them to an interest therein, and a participation thereof; and he confirmed it with his Oath, that they might be induced and encouraged to believe it, to mix it with faith, and so come to inherit it, or to be made actual partakers of it. To this purpose our Apostle disputes at large (Romans 9:6, 7, 8, 9, 10, 11, 12). In the latter sense taking the Promise materially for the thing promised, they are heirs of it who have an actual interest in it by faith; and partaking of the present grace and mercy wherewith it is accompanied, as pledges of future glory, have a right to the whole inheritance. Thus all Believers, and they only, are heirs of the Promise (Romans 8:17), heirs of God, that is, of the whole inheritance that he has provided for his children. And I take the words in this latter sense; for it is not the first believing of these heirs of the Promise that they might be justified which is intended; but their establishment in faith whereby they may be comforted or have strong consolation. But whereas this declaration of the immutability of God's counsel is made in the Promise of the Gospel which is universal, or at least indefinitely proposed to all, how it comes here to be cast under this limitation, that it is made to elect Believers, or the heirs of Promise only, shall be immediately declared.

4. What God did in this matter for the ends mentioned is summarily expressed; he interposed himself by an Oath, fidejussit jurejurando. He that confirms any thing by an Oath is fidejussor, one that gives security to faith. And fidejussor in the law is Interventor, one who interposes or comes between, and engages himself to give security. This state of things is therefore here supposed. God had given out that Promise whose nature we have before declared. Hereon he required the faith of them to whom it was given, and that justly. For what could any reasonably require further to give them sufficient ground of assurance? But although all things were clear and satisfactory on the part of God, yet many fears, doubts, and objections would be ready to arise on the part of Believers themselves, as there did in Abraham to whom the Promise was first made, with respect to that signal pledge of its accomplishment in the birth of Isaac. In this case though God was no way obliged to give them further caution or security, yet out of his infinite love and condescension, he will give them a higher pledge and evidence of his faithfulness, and interposes himself by an Oath; he mediated by an Oath, he interposed himself between the Promise and the faith of Believers, to undertake under that solemnity for the accomplishment of it. And swearing by himself he takes it on his life, his holiness, his being, his truth, to make it good. The truths which from these words thus opened we are instructed in, are these that follow.

The purpose of God for the saving of the elect by Jesus Christ, is an act of infinite wisdom as well as of sovereign grace. Hence it is called the counsel of his will, or an act of his will accompanied with infinite wisdom, which is the counsel of God. And among all the holy properties of his nature, the manifestation of whose glory he designed therein, there is none more expressly and frequently mentioned than his wisdom. And it is declared,

As that which no created understanding of men or angels is able perfectly to comprehend, neither in the counsel, nor in the effects of it. Hence our Apostle shuts up his contemplation of the ways, paths, and effects of this wisdom with that rapture of admiration (Romans 11:33, 34, 35, 36): "O the depths of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out? For who has known the mind of the Lord, or who has been his Counsellor? or who has first given to him, and it shall be recompenced to him again. For of him and through him, and to him are all things, to whom be glory for ever, Amen?" The whole issue of our contemplation of the wisdom of God in the eternal projection of our salvation by Jesus Christ, is only an admiration of that abyss which we cannot dive into, with an humble ascription of glory to God thereon. And as to the especial effects of this wisdom, the angels themselves desire to bow down, with an humble diligence in their enquiry into them (1 Peter 1:12). And on these considerations our Apostle concludes that without all controversie the work hereof is a great mystery (1 Timothy 3:16), which we may adore but cannot comprehend. See the name of Christ (Isaiah 9:6).

As that wherein God has expressly designed to glorify himself to eternity. This is the end of all the free acts, and purposes of the will of God, neither can they have any other, though all other things may be subordinate thereunto. Now no property of the divine nature is so conspicuous in the disposal of things to their proper end, as that of wisdom, whose peculiar work and effect it is. Therefore the great end which God will ultimately effect, being his own glory in Christ, and the salvation of the elect by him, the wisdom whereby it was contrived must needs be eminent and glorious. So the Apostle tells us, "Then is the end when Christ shall have delivered up the kingdom to God, even the Father, and he also in his humane nature subjects himself to him, that God may be all in all" (1 Corinthians 15:24, 28); that is, when the Lord Christ has finished the whole work of his mediation, and brought all his elect to the enjoyment of God, then shall God be all in all; or therein, or thereby he will be for ever exalted and glorified; when it shall be manifest how all this great work came forth from him, and is issued in him (Jude 25; 1 Timothy 1:17).

The whole work is therefore expressly called the wisdom of God, because of those characters and impressions thereof that are upon it, and because it is a peculiar effect thereof. So our Apostle tells us, that Christ crucified is the power of God and wisdom of God (1 Corinthians 1:24), and that the Gospel whereby it is declared, is the wisdom of God in a mystery (1 Corinthians 2:7), and the whole intended is both expressly and fully laid down (Ephesians 3:8, 9, 10, 11): "To me who am less than the least of all Saints is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all men see what is the fellowship of the mystery which from the beginning of the world, has been hid in God who created all things by Jesus Christ. To the intent that now to the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord." The purpose mentioned in the close of these words, is the same with the counsel of God's will in this place. And this purpose was the fountain, spring, and cause of all those glorious and admirable things, whose declaration was committed to the Apostle, as the great publisher of the Gospel to the Gentiles; by the effects whereof such mysteries were unfolded, as the angels themselves in heaven, did not before understand. And what was it (says the Apostle) that was declared, manifested and known thereby? It was [〈in non-Latin alphabet 〉], the manifold wisdom of God, or the infinite wisdom of God, exerting itself in such wonderful variety of holy, wise operations, as no mind of men nor angels can comprehend.

On this account are all the treasures of wisdom and knowledge said to be hid in Jesus Christ (Colossians 2:3). There is not only in him, and the work of his mediation, the wisdom of God, that is, both exerted and manifested, but all the treasures of it; that is, God will not produce any effects out of the stores of his infinite wisdom, but what is suitable and subservient to what he has designed in and by Jesus Christ. And may we not,

Hence see the horrible depravation of nature which by sin is befallen the minds, reasons, and understandings of men. For from hence alone it is that this purpose of God which was an act of infinite wisdom, that the work which he has wrought pursuant thereof, whereon are impressed the characters of his manifold wisdom, are esteemed folly, or foolish things to them. So far are men by nature from seeing an excellency of divine wisdom in them, that they cannot suffer them to pass as things tolerably rational, but brand them as foolish, or folly itself. This our Apostle declares and at large insists on (1 Corinthians 1). Had the mind of man fixed on any other reason for the rejection of this counsel of God, some excuse might be pretended for it, but to reject that as folly which God sets forth and declares as the principal instance of his infinite wisdom, this discovers the horror of its depravation. And those in whom this blindness is prevalent may be referred to three sorts.

Such as by whom the Gospel is absolutely rejected as a foolish thing unbecoming the wisdom of God to propose, and their own wisdom to receive. As this was the state of the Jews and Pagan world of old, and as it is the condition of the Mahumetans and reliques of the Heathens at this day; so I wish that the poison and contagion of this wickedness were not further diffused. But alas we see many every day who on the account of their outward circumstances live in some kind of compliance with the name and profession of the Gospel, who yet discover themselves sufficiently to hate, despise and contemn the mystery of it, and the wisdom of God therein.

(2) Such as own the Gospel in the letter of it, but look on the mystery of it, or the counsel of God therein as foolishness. Hence all the principal parts of it, as the Incarnation of Christ, the hypostatical union of his Person, his sacrifice and oblation, the atonement and satisfaction made by his death, the imputation of his righteousness, the Election of Grace, with the power and efficacy of it in our conversion, are all of them either directly exploded as foolish, or wrested to senses suited to their own low and carnal apprehensions. And this sort of men do swarm among us at this day like to locusts when a north-east wind has filled every place with them.

(3) There are multitudes whose choice of their outward conditions being prevented by the providence of God, so that they are brought forth and fixed where the Gospel passes current in the world without any open control, who do see no reason why, with the first sort, they should openly reject it, nor will be at the pains with the second sort to corrupt it, but yet practically esteem it a foolish thing to give place to its power on their hearts, and do really esteem them foolish who labor so to do. And this is openly the condition of the generality of those, who live under the dispensation of the Gospel in the world.

I have named these things only to reflect thereby on that horrible depravation which by corruption of nature is come upon the minds and reason of mankind. And it is in none more evident than in those who most boast of the contrary. And,

(2) We may learn from hence, that there is no greater evidence of thriving in spiritual light and understanding, than when we find our souls affected with, and raised to an holy admiration of the wisdom and counsel of God which are declared in the Gospel.

The life and assurance of our present comforts and future glory depend on the immutability of God's counsel. To secure those things to us, God shows us that immutability. Our own endeavors are to be used to the same end, for we are to give all diligence to make our calling and election sure. But all depends on the unchangeable purpose of the will of God, which alone is able to bear the charge of so great a work. But this must be further spoken to on the next verse.

The purpose of God concerning the salvation of the elect by Jesus Christ became immutable from hence, that the determination of his will was accompanied with infinite wisdom; it was his counsel. All the certainty that is among men as to the accomplishment of any end designed by them, depends on the exercise of wisdom in finding out and applying suitable means thereunto. And because their wisdom is weak in all things, and in most no better than folly, from where generally they fix first on ends unprofitable, and then make use of means weak and unsuited to their purpose, it is, that all their affairs are wrapped up in uncertainties, and most of them end in disappointments and confusion. But as God fixes on those ends which perfectly comply with his own infinite holiness and sovereignty, from where they are necessarily good and holy; so he does not first do so, and then make choice of various means that proffer themselves to those ends. But in his infinite wisdom ends and means lie before him in one vein; and fall together under his unalterable determination. Two things therefore may be considered in the wisdom of God giving immutability to his counsel concerning the salvation of the elect by Jesus Christ.

(1) Thereby he saw at once not only whatever was needful for the accomplishing of it, but that which would infallibly effect it. He chose not probable and likely means for it, and such as might do it, unless some great obstruction did arise, such as whose efficacy might be suspended on any conditions and emergencies; but such as should infallibly and inevitably reach the end intended. In the first Covenant wherein God had not immutably decreed to preserve mankind absolutely in their primitive estate, he made use of such means for their preservation, as might effect it, in case they were not wanting to themselves, or that obedience which they were enabled to perform. This man neglecting, the means appointed of God as to their success depending thereon by God's own appointment, that end which in their own nature they tended to was not attained, and that because God had not immutably determined it. But now whereas God engaged himself in an unchangeable purpose, in his infinite wisdom he fixes on those means for its accomplishment, as shall not depend on any thing, whereby their efficacy might be frustrated. Such was his sending of his Son to be incarnate, and the dispensation of grace of the New Covenant, which is in its nature infallibly effectual to the end whereunto it is designed.

(2) God in his infinite wisdom foresaw all the interveniencies on our part that might obstruct the certain accomplishment of the Promise. The Promise was first given indefinitely to all mankind in our first parents. But soon after the wickedness of the whole world, with their absolute contempt of the grace of the Promise was such, as that any creature would conceive that it would be of none effect, being so visibly, so universally rejected and despised. But a perfect view hereof lying under the wisdom of God, he provided against it for the immutability of his purpose and infallibility of his Promise, by singling out first one, then another, and at last the whole posterity of Abraham, towards whom the Promise should be accomplished. But yet after a long season, there came the last and uttermost trial of the whole matter. For the generality of the seed of Abraham rejected the Promise also, whereby it appeared really to have been frustrated, and to be of none effect, as our Apostle declares in his answer to that objection (Romans 9:6). But instead of changing his purpose, God then more fully discovered wherein the immutability of his counsel did consist, and whereon it did depend, as (Galatians 3:8). And this was, that all along, and under all those apostasies, he ever had, and ever will have in the world an elect people chosen by him before the foundation of the world, in and towards whom his purpose was immutable and his Promise infallible. No interveniency can possibly shake or alter what has been settled by infinite wisdom. There is not a particular believer but is made so sensible of his own unworthiness, that at one time or another he cannot but be almost brought to a loss, how it should be, that such a one as he should ever inherit the Promise. But God foresaw all that has befallen us, or will do so; and has in his infinite wisdom provided against all interveniencies that his purpose might not be changed, nor his Promise frustrated.

Infinite goodness, as acting itself in Christ, was not satisfied in providing and preparing good things for believers, but it would also show and declare it to them for their present consolation. God was willing to show to the heirs of promise; and the end was that they might have strong consolation. As it is with a good wise father and an obedient son. The father is possessed of a large and profitable estate. And as the son has a present allowance suitable to his condition, so being obedient he has a just expectation, that in due time he shall enjoy the whole inheritance; this being usual among men, and that which the law of nature directs to; for parents are to lay up for their children, and not children for their parents. But the whole being yet absolutely in the father's power, it is possible he may otherwise dispose of it, and it may not come to the right heir. But now if his father sees his son on some occasion to want encouragement, or he be to put him on any difficult service where he may meet with storms and dangers, he will show to him his deeds of settlement, wherein he had irrevocably confirmed to him the whole inheritance. So God deals with believers, with his children in this case. He is rich in grace, mercy and glory, and all his children are heirs of it, coheirs with Christ and heirs of God (Romans 8:17), that is, of the whole inheritance that God has provided for his children; this they have an expectation of by the promise according to the law of the New Covenant. But although their state be thus secured by their being heirs of the promise, yet God knowing that they have a difficult work and warfare to go through withal, and what it is to serve him in temptations, for their encouragement and consolation, he produces and shows them his irrevocable deed of settlement, namely, his promise confirmed by his oath, whereby the whole inheritance is infallibly secured to them. He was free and willing to show it to the heirs of promise. At first God gave out a mere precept as the declaration of his will, and a promise couched in a threatening. This was that which divine goodness acting in a way of nature did require, and whereof man had no cause to complain. For as the mind of God was sufficiently declared therein, so man in himself had no grounds of discouragements from a compliance therewith. And God might so deal with us all, giving out the whole revelation of his will in a system of precepts, as some seem to suppose that he has done. But things are now changed on two accounts.

For (1) it was herein the peculiar design of God to glorify his goodness, love, grace, and mercy by Jesus Christ, and he will do it in an abundant manner. He had before glorified his eternal power and infinite wisdom in the creation of the world and all things therein contained (Psalms 19:1, 2, 3; Romans 1:21). And he had glorified his holiness and righteousness in giving of the law accompanied with eternal rewards and punishments. But grace and truth (in the provision of it, and the accomplishment of the promise) came by Jesus Christ (John 1:18). And therefore that the Lord Christ in all this may have the preeminence, he will do it in an abundant and unconceivable manner, above the former declarations of his glory in any other of his attributes. Hence in the Scripture the communication of grace is expressed in words that may intimate its exceeding, and passing all understanding (Romans 5:20), ⟨in non-Latin alphabet⟩; grace did by Christ more than abound. To abound expresses the largest comprehensible measures and degrees; but that which does more than abound, who can conceive? 1 Timothy 1:14, ⟨in non-Latin alphabet⟩, the grace of our Lord did more than abound; it exceeded all comprehension. So that glory which is the effect of this grace, is said to be given, ⟨in non-Latin alphabet⟩ (2 Corinthians 4:17), that is, in an excellency and exceeding greatness no way to be conceived. So plainly the Apostle calls the grace of God in Christ, ⟨in non-Latin alphabet⟩ (Ephesians 2:7), excelling riches. That we may know his meaning, he calls it again (chapter 3:8), ⟨in non-Latin alphabet⟩, riches whereof there is no investigation. In the pursuit of this design to exercise and manifest the infinite fullness of his love and goodness, he will not satisfy himself with a mere declaration of his will, but he will have those concerned in it, to know it, to understand it, to have the present comfort of it; and because they could not do that without satisfaction in the immutability of his counsel, he evidences that to them by all means possible. And thereby he sufficiently manifests how willing he is, how well pleasing it is to him that our faith in him should be firm and steadfast.

(2) Man is now fallen into a condition of sin and misery. And herein is he filled with so many fears, discouragements, and despondencies, that it is the difficultest thing in the world to raise him to any hopes of mercy or favor from God. In this lost forlorn estate, divine goodness by an infinite condescension accommodates itself to our weakness and our distresses. He does not therefore only propose his mind and will to us, as to grace and glory, but uses all ways possible to ingenerate in us a confidence of his willingness to bring us to a participation of them. He does everything that may direct and encourage us to take a steadfast view of the excellency and immutability of his counsel in this matter. Hence a great part of the Scripture, the revelation of God's will, is taken up in promises, exhortations, invitations, discourses and expressions of love, kindness, and compassion. And in particular, although the promise itself was an abundant security for faith to rest upon as to the immutability of God's counsel, yet to obviate all pretences, and cast out all excuses, he confirms it with his oath. And although he did this in particular and expressly to Abraham, yet he takes all believers who are his seed into a participation of the same privilege with him, and manifests how that in swearing to him, he swore also to them all. And two things do hence naturally issue.

1. The unspeakable encouragement to believing, which is given to all to whom this counsel of God and its immutability is proposed. The essential truth of God and his oath, are openly and manifestly engaged to these two things. (1) That nothing but unbelief shall keep off any from the enjoyment of the promise. (2) That all believers, whatever difficulties they may meet withal in themselves, or objections against themselves, shall certainly and infallibly enjoy the promise and be saved. And the immutability of God's counsel herein he has made so evident, that there is no room for any objection against it. This is tendered to you to whom the Gospel is proposed. Greater encouragement to believing, and more certainty of the event, you shall never have in this world, you cannot have; God will not, God cannot give. All persons not yet come up to believing, to whom this peace with God is preached, are distinguished into two sorts; them that are nigh, and them that are far off (Ephesians 2:17). This, in the first place expresseth the Jews and Gentiles; but in a parity of reason must be extended to others. Some are comparatively nigh; such as have been affected with the Word, and brought into enquiries whether they should believe or no; and there are some afar off, who as yet have taken little notice of these things. Herein is both a call and encouragement to both. To the first to determine their wills in the choice of Christ in the promise; to the other to look up to him though from the ends of the earth. But I must not enlarge.

2. It discovers the heinous nature of unbelief. The Gospel which is a message of love, peace, mercy, and grace, yet never makes mention of unbelief but it annexeth damnation to it. He that believes not shall be damned. And although they shall also perish to whom the Gospel is not preached (Romans 2:12), yet the Gospel though it speaks not exclusively to others, yet principally it declares the inevitable destruction, the everlasting damnation of them who believe not when the promise is declared to them (2 Thessalonians 1:6, 7, 8, 9, 10), however, it declares that they shall fall under a sorer death and destruction than any others (2 Corinthians 2:16). And the reason of this severity is taken partly from the nature of unbelief, and partly from the aggravation of it. The nature of unbelief consists in a refusal of the testimony of God, so making him a liar (1 John 5:10), and in esteeming that which he proposes as his power and wisdom to be weakness and folly. Hence there is no way of sin or rebellion against God whatever, that casts such scorn and indignity upon him. So that it is in itself the greatest of sins, as well as the root and cause of them. Yet such is the blindness of corrupted nature, that many who will boggle at other sins, especially such as look with a severe threatening aspect on a natural conscience, as adultery, theft, and murder, yet concern themselves not at all in this unbelief, but rather approve themselves in their infidelity. Yet is there not one to whom the Gospel is preached, but if he do not really receive the Lord Christ as tendered in the promise, he does what lies in him to declare God to be a liar, foolish in his counsels, and weak in his operations. And what account this will come to is not hard to discern. Moreover, it is from the aggravations that it is accompanied withal, from the nature of the thing itself, and the way whereby it is proposed to us. How shall we escape if we neglect so great salvation? (Hebrews 2:3). We may look only on that which lies before us; namely, the infinite condescension of divine goodness in showing, manifesting, and declaring the immutability of his counsel by oath. Whereas therefore he has done all to this end that was possible to be done, and more than ever would have entered into the heart of any creature to desire or expect, the woful condition of unbelievers, both as to this sin and misery which will follow thereon, is inexpressible. For those that will despise all that God will do, yes all that he can do, to give them assurance of the truth and stability of his promises given in a way of grace, have no reason to expect, nor shall receive any thing, but what he will do and can do in a way of justice and vengeance.

It is not all mankind universally, but a certain number of persons under certain qualifications, to whom God designs to manifest the immutability of his counsel, and to communicate the effects thereof. It is only the heirs of promise whom God intends. But herein two things are to be considered. (1) The outward revelation or administration of these things; and (2) God's purpose therein. The former is made promiscuously and indefinitely to all to whom the Gospel is preached. For therein is contained a declaration of the immutability of God's counsel and his willingness to have it known. But if God did design the communication of the effect of it, in the same latitude with the outward administration of it, then must he be thought to fail in his purpose towards the greatest part of them who receive it not. This is that which the Apostle disputes upon Romans 9. Having supposed that the generality of the Jews, of the posterity of Abraham according to the flesh, were cut off from the promise by unbelief, and declared his sense thereon, ver. 1, he raises an objection against that supposition, ver. 6, that if it were so, the promise of God was of none effect; for to them all it was given and declared. Hereunto the Apostle answers and replies in that and the following verses, 7, 8, 9, 10, 11. And the substance of his answer is, that although the promise was promiscuously proposed to all, yet the grace of it was intended only to the elect, as he also farther declares, chap. 11:7. But why then does God thus cause the declaration to be made promiscuously and indefinitely to all, if it be some only whom he designs to a participation of the effects of his counsel and good things promised? I answer,

Let us always remember that in these things we have to do with him who is greater than we, and who gives no account of his matters. What if God will take this way of procedure, and give no reason of it? Who are we that we should dispute against God? Therefore our Apostle having at large discoursed this whole matter, and pleaded the absolute freedom of God to do whatever he pleases, winds up the whole in a resignation of all to his sovereignty, with a deep admiration of his unsearchable wisdom, wherein it is our duty to acquiesce (Romans 11:33, 34, 35). But yet I may add,

That the nature of the thing itself does require this dispensation of the promise indefinitely to all, though the benefit of it be designed to some only. For the way whereby God will give a participation of the promise to the heirs of it, being by the administration of his Word, and such means as are meet to work on the minds of men, to persuade and prevail with them to faith and obedience, He would not do it by immediate revelation or inspiration, and the like extraordinary operations of his Spirit alone, but by such ways as are suited to glorify Himself and his grace in the rational minds of his creatures capable thereof. Now this could no way be done, nor can to this day, but by the declaration and preaching of the promise with commands, motives, and encouragements to believing. In this work all those whom He employs are utterly ignorant who they are who are heirs of the promise, until they are discovered by their actual believing: therefore they have no other work, but in the first place to propose the promise promiscuously to all that will attend to it, leaving the singling out of its proper heirs to the sovereign grace of God. So the Word is preached to all indefinitely, and the election obtains while the rest are hardened.

God alone knows the due measures of divine condescension, or what becomes the divine nature therein. Who could have once apprehended, who durst have done so, that the holy God should swear by himself to confirm his Word and truth to such worthless creatures as we are? Indeed there is yet a more transcendent act of divine condescension, namely, the incarnation of the Son of God, the glory whereof will be the object of the admiration of men and angels to eternity. For alas! what created understanding could ever have raised itself to a thought, that the Eternal Word should be made flesh? God alone who is infinitely wise, only wise, knew what became the holiness of his being, and his goodness therein. And so is it in its measure in this of his oath. And as we are with holy confidence to make use of what he has done in this kind, seeing not to do so, is to despise the highest expression of his goodness; so we are not in any thing to draw divine condescension beyond divine expressions.

So unspeakable is the weakness of our faith, that we stand in need of unconceivable divine condescension for its confirmation. The immutability of God's counsel is the foundation of our faith; until this be manifest it is impossible that ever faith should be sure and stedfast. But who would not think that God's declaration thereof by the way of promise, were every way sufficient thereunto? But God knew that we yet stood in need of more; not that there was want of sufficient evidence in his promise, but such a want of stability in us, as stood in need of a superabundant confirmation, as we shall see in the next verse.