A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...

Verse 17, 18, 19, 20.

Wherein God willing more abundantly to manifest unto the Heirs of Promise the Immu∣tability 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) consola∣tion, 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 unto the Ap∣plication 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 ma∣nifest the Immutability of his Counsel. And this is amplified, (1) By the frame, pur∣pose 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 unto his word, but manifested his willing∣ness to have it believed. (3) The persons are described unto whom God was thus willing to shew 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 unto 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 unto them there∣in, they fly for refuge to the hope set before them. The Efficacy whereof is (8) de∣clared from the Nature of it, in comparison unto an Anchor, which we have as an Anchor; further amplified, (1) from its Properties, it is sure or safe and sted∣fast; and also (2) from its use; It enters into that within the Veil. And this use (9) is so expressed that occasion may be thence taken to return unto 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 thither 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 〉〈 in non-Latin alphabet 〉, that is, say many, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for which cause, respect may be had unto the * 1.1 words immediately foregoing, An Oath among men is unto them an end of strife; so a reason is thence 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 doth consent herein, that an Oath in things capable of no other proof or demonstration, shall end controversies, satisfie doubts, and put an issue to contra∣dictions, differences and strife; God took the same way in an infinite gracious condescension to give full satisfaction in this matter unto 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 unto their Peace and Consolation? And such is Gods 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 in∣finite 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 unto the Introduction of the end of Gods 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 more∣over receive therewithall strong Consolations; And this import of the words, we shall adhere unto.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God willing. Hereunto all that follows is resolved, It is all * 1.2 founded in the Will of God. And two things may be denoted hereby, (1) The In∣clination 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 unto any thing that is proposed unto us; that is, we are free, and not averse unto it; so may God be said to be willing, to have an Inclination and an Affection unto the work, or to be ready for it, as he speaks in another place, with his whole Heart and with his whole Soul, Jer. 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. Wherefore (2) A determinate act and purpose of the Will of God is designed herein. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is God purposing or deter∣mining. So is the same Act of God expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 9. 22. what if God willing to shew his wrath; that is, purposing or determining so to do. And this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it respects 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 1. 11. wherefore God willing, is God in Soveraign Grace and from especial Love, freely purposing and determining in himself, to do the thing expressed, unto the Relief and Comfort of Believers.

The Soveraign 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 pro∣posed; * 1.3 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 unto, to bestow any Mercy or Favour upon Apostatized sinners; wherefore those things could have no rise, spring or cause, but in a free gracious Act of the Soveraign Will and Pleasure of God. And thereunto in the Scripture are they constantly assigned, whether absolutely, that Grace is bestowed on any, or com∣paratively, 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 Joh. 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, Ephes. 1. 4, 5. Our Vocation, 1 Cor. 1. 26, 27. our Regeneration, Joh. 1. 13. Jam. 1. 18. Our recovery from sin, Hos. 14. 4. So is our Peace and all our Consolation, whence he is called the God of all Grace, 1 Pet. 5. 10. and the God of Patience and Consolation, Rom. 15. 5. the Author and Soveraign disposer of them all.

So is it also with respect unto Grace and Mercy considered comparatively as collated on one and not another, Rom. 9. 15, 16. 1 Cor. 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 endeavours, 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 whence they have received it, and whereunto they are beholding for it. A due considera∣tion of this Soveraign Spring of all Grace and Consolation will greatly influence our minds in and unto all the principal Duties of Obedience. Such as thank∣fulness to God, Ephes. 1. 3, 4, 5. Humility in our selves, 1 Cor. 4. 7. Compassion to∣wards others, 2 Tim. 2. 25, 26.

Let those who stand in need of Grace and Mercy, (as who doth not) expect them wholly from the Soveraign Will and Pleasure of God, who is gracious unto whom he will be gracious, Jam. 1. 5. our own Endeavours 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 Tim. 1. 9.

2. What God was thus willing unto 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 * 1.4 which is called the good pleasure which he had purposed in himself, Ephes. 1. 9. is termed the Counsel of his Will, ver. 11. Counsel among men, is a rational delibera∣tion about causes, means, effects, and ends according to the Nature of things ad∣vised about, and the proper Interests of them who do deliberate. In this sense Counsel, is not to be attributed unto God. For as the infinite Soveraign 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 there∣fore of these the Scripture explodes, Isa. 40. 13. Rom. 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 in∣tended. 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 meer 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 unto us. Hence the Apostle issueth his discourse of Gods Eternal Decrees of Ele∣ction and Reprobation in an admiration of the infinite Wisdom of God whence they proceeded, and wherewith they were accompanied, Rom. 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 Coun∣sel of God, which contained all the Grace and Mercy of the Promise, with the securing them unto Believers.

(2) Of this Counsel, it is affirmed that it was immutable, not subject unto change. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Isa. 46. 10. Psal. 33. 11. Prov. 19. 21. chap. 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, Jam. 1. 17. The strength of Israel is not a man that he should repent, 1 Sam. 15. 29. And in opposi∣tion unto all change or mutability it is said of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Psal. 102. 27. which the Apostle renders by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou art He always, in all respect one and the same. Hence among the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Gods altering his Purpose and Counsels, and repenting him of what he had before determined, being grieved at what he had done, Gen. 6. 6. 1 Sam. 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 signifie in created Natures, but only an event of things like that, which proceedeth from such Affections.

And as to the changes themselves expressed, the School-men 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 unto change than is the Divine Nature it self. 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 unto 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 Niniveh 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 Niniveh must be overthrown. But whereas this destruction was foretold for fin, and impenitency therein, there was an antecedent moral Rule in the case, which gives it as compleat 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, Jerem. 18. 7, 8. And this was the course of Gods dealing with the House of Eli, 1 Sam. 2. 30. God doth neither suspend his Purpose on what men will do, nor take up conditional resolutions with respect thereunto; He doth 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 doth 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 Niniveh 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 Niniveh would do; which to affirm, is to deny his very Being and Godhead. But in order to accomplish his Purpose that Niniveh 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 unto that antecedent moral Rule which put a condition into the prediction, whereby they were saved.

(2) In the Declaration of some of Gods Counsels and Purposes as to the Exe∣cution and Accomplishment, there is no respect unto 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 unto 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 it self, so as to mans concerns and interest in it, it was attended with no condition or reserve.

3. This Immutability, God was willing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to shew, manifest, declare, * 1.5 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, Ephes. 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 Es∣sential Truth of God, Tit. 1. 2. In hope of Eternal Life which God that cannot lye promised before the world began. Gods Essential Veracity is engaged in his Promises. And they are so expresly 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 declareth the Nature of Unbelief, He that be∣lieveth not God, hath made him a Liar, 1 Jo. 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 doth as he is able. But whereas God intended not only the con∣firmation 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 satisfie the fulness of Grace and Love which he would declare in this matter, no though it were done so abun∣dantly; But,

4. He would do it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more abundantly, that is, beyond what was ab∣solutely * 1.6 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 some∣thing further might be useful, for the reasons and ends before declared, he would add a further Confirmation unto 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 hath taught us not so to use his Name but in things of great con∣sequence 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may refer unto God himself, who gives this Assurance; and then it is as much as ex abundanti, when God who is Truth it self, might justly have re∣quired 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 Apostles design.

3. It is declared who they were to whom God intended to give this Evidence * 1.7 of the Immutability of his Counsel, and that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 unto them did the Promise belong in the first place, as they were the natural Seed of Abraham, and unto 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, Gal. 4. 27, 28. It is therefore with respect unto 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 unto the Promise it self. (2) With respect unto the matter of the Promise or the thing promised. This distinction is evidently founded on Chap. 11. ver. 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. Wherefore take the Promise in the first sense for∣mally, and it is the Elect of God as such, who are the Heirs of it. God hath de∣signed them unto 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 disputeth at large, Rom. 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 unto the whole Inheritance. Thus all Believers, and they only, are Heirs of the Promise, Rom. 8. 17. Heirs of God, that is, of the whole Inheritance that he hath 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 Gods Counsel is made in the Promise of the Gospel which is universal, or at least indefinitely proposed unto 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 immedi∣ately declared.

4. What God did in this matter for the ends mentioned is summarily expressed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; he interposed himself by an Oath, fidejussit jurejurando. He that * 1.8 confirmeth any thing by an Oath is fidejussor, one that gives security to Faith. And fidejussor in the Law is Interventor, one who interposeth or cometh between, and ingageth himself to give Security. This state of things is therefore here sup∣posed. God had given out that Promise whose Nature we have before declared. Hereon he required the Faith of them unto whom it was given, and that justly. For what could any reasonably require further to give them sufficient ground of assu∣rance? 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 Be∣lievers themselves, as there did in Abraham unto whom the Promise was first made, with respect unto 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 Se∣curity, yet out of his infinite Love and Condescension, he will give them a higher Pledge and Evidence of his Faithfulness, and interposeth himself by an Oath; he mediated by an Oath, he interposed himself between the Promise and the Faith of Be∣lievers, to undertake under that solemnity for the Accomplishment of it. And swear∣ing 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 Soveraign Grace. Hence it is called the Counsel of his Will, * 1.9 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 expresly and frequently men∣tioned than his Wisdom. And it is declared,

(1) As that which no created understanding of Men or Angels is able perfectly to com∣prehend, neither in the Counsel, nor in the Effects of it. Hence our Apostle shut∣teth up his Contemplation of the ways, paths, and effects of this Wisdom with that Rapture of Admiration Rom. 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 hath known the mind of the Lord, or who hath been his Counsellor? or who hath first given to him, and it shall be recompenced unto 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 Abysse which we cannot dive into, with an humble Ascription of Glory to God there∣on. 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 Pet. 1. 12. And on these considerations our Apostle concludes that without all controversie the work hereof is a great mystery, 1 Tim. 3. 16. which we may Adore but cannot Com∣prehend. See the Name of Christ, Isa. 9. 6.

(2) As that wherein God hath expresly designed to Glorifie himself unto 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 unto their proper end, as that of Wisdom, whose peculiar work and effect it is. Where∣fore 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 unto God, even the Father, and he also in his humane Nature subjects himself unto him, that God may be all in all, 1 Cor. 15. 24, 28. that is, when the Lord Christ hath finished the whole work of his Media∣tion, and brought all his Elect unto 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 Tim. 1. 17.

(3) The whole work is therefore expresly 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 Wis∣dom of God, 1 Cor. 1. 24. and that the Gospel whereby it is declared, is the Wis∣dom of God in a mystery, 1 Cor. 2. 7. and the whole intended is both expresly and fully laid down, Ephes. 3. 8, 9, 10, 11. Unto 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 be∣ginning of the world, hath been hid in God who created all things by Jesus Christ. To the intent that now unto 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 Gods Will in this place. And this Pur∣pose was the Fountain, Spring, and Cause of all those glorious and admirable things, whose Declaration was committed unto the Apostle, as the great publisher of the Gospel unto the Gentiles; by the effects whereof such mysteries were un∣folded, as the Angels themselves in Heaven, did not before understand. And what was it (saith the Apostle) that was declared, manifested and known thereby? It was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the manifold Wisdom of God, or the Infinite Wis∣dom of God, exerting it self in such wonderful variety of holy, wise Operations, as no mind of Men nor Angels can comprehend. And,

(4) On this account are all the Treasures of Wisdom and Knowledge said to be hid in Jesus Christ, Col. 2. 3. There is not only in him, and the work of his Me∣diation, 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 unto what he hath designed in and by Jesus Christ. And may we not,

(1) 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 hath wrought pursuant thereof, whereon are impressed the Characters of his manifold Wisdom, are esteemed folly, or foolish things unto them. So far are men by Na∣ture from seeing an excellency of Divine Wisdom in them, that they cannot suf∣fer them to pass as things tolerably rational, but brand them as foolish, or folly

it self. This our Apostle declares and at large insisteth on, 1 Cor. 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 discovereth the horrour of its depravation. And those in whom this blindness is prevalent may be referred unto three sorts.

(1) Such as by whom the Gospel is absolutely rejected as a foolish thing unbe∣coming 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 Attonement and Satisfaction made by his Death, the Imputation of his Righteous∣ness, 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 unto senses suited unto their own low and carnal Apprehensions. And this sort of men do swarm amongst us at this day like to Locusts when a North-East-Wind hath 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 passeth currant in the world without any open controul, 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 unto its power on their hearts, and do really esteem them foolish who labour 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 unto 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 * 1.10 Immutability of Gods Counsel. To secure those things unto us, God shews us that Immutability. Our own endeavours 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 unto on the next Verse.

The Purpose of God concerning the Salvation of the Elect by Jesus Christ, became * 1.11 Immutable from hence, that the Determination of his Will was accompanied with infinite Wisdom; It was his Counsel. All the certainty that is amongst men as to the Ac∣complishment 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, whence generally they fix first on ends unprofitable, and then make use of means weak and unsuited unto 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 fixeth on those Ends which perfectly comply with his own infinite Holiness and Soveraignty, whence they

are necessarily good and holy; so he doth not first do so, and then make choice of various means that proffer themselves unto those Ends. But in his infinite Wisdom Ends and Means lye before him in one Vein; and fall together under his unalter∣able 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 abso∣lutely in their Primitive Estate, he made use of such means for their preservation, as might effect it, in case they were not wanting unto 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 Gods own Appointment, that End which in their own Nature they tended unto 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 fixeth 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 unto 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 unto 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 Immuta∣bility 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 fru∣strated, and to be of none effect, as our Apostle declares in his Answer to that Objection, Rom. 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 Gal. 3. 8. And this was, that all along, and under all those Aposta∣sies, 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 Im∣mutable and his Promise Infallible. No Interveniency can possibly shake or alter what hath 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 hath befallen us, or will do so; and hath in his infinite Wisdom provided against all Interveniencies that his Purpose might not be changed, nor his Promise frustrated.

Infinite Goodness, as acting it self in Christ, was not satisfied in providing and preparing good things for Believers, but it would also shew and declare it unto them for their pre∣sent * 1.12 Consolation. God was willing to shew 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 hath a present allowance suitable to his Condition, so being Obedient he hath a just expectation, that in due time he shall enjoy the whole Inheritance; this being usual amongst men, and that which the Law of Nature directs unto; For Parents are to lay up for their Children, and not Children for their Parents. But the whole being yet absolutely in the Fathers power, it is possible he may other∣wise dispose of it, and it may not come to the right Heir. But now if his Father

seeth 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 shew unto him his Deeds of Settlement, wherein he had irrevocably confirmed unto 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, Rom. 8. 17. that is, of the whole Inheritance that God hath provided for his Children; This they have an expecta∣tion 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 withall, and what it is to serve him in Temptations, for their Encouragement and Consolation, he produceth and sheweth them his irrevocable Deed of Settlement, namely, his Promise confirmed by his Oath, whereby the whole Inheritance is infallibly secured unto them, He was free and willing to shew it unto the Heirs of Promise. At first God gave out a meer 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 Na∣ture 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 systeme of Precepts, as some seem to suppose that he hath done. But things are now changed on two Accounts.

For (1) It was herein the peculiar Design of God to glorifie 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, Psal. 19. 1, 2, 3. Rom. 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, Joh. 1. 18. And therefore that the Lord Christ in all this may have the preheminence, he will do it in an abundant and unconceiveable manner, above the former Declarations of his Glory in any other of his Attributes. Hence in the Scripture the Commu∣nication of Grace is expressed in words that may intimate its exceeding, and passing all understanding, Rom. 5. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Grace did by Christ more than abound. To abound expresseth the largest comprehensible Mea∣sures and Degrees; But that which doth more than abound, who can conceive? 1 Tim. 1. 14. 〈 in non-Latin alphabet 〉〈 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 〉〈 in non-Latin alphabet 〉, 2 Cor. 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 〉〈 in non-Latin alphabet 〉, Ephes. 2. 7. excelling Riches. That we may know his meaning, he calls it again, chap. 3. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Riches whereof there is no Investigation. In the pursuit of this design to exercise and manifest the infinite fulness of his Love and Goodness, he will not satisfie himself with a meer 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 evidenceth that unto them by all means possible. And thereby he sufficiently manifests how willing he is, how well pleasing it is unto him that our Faith in him should be firm and stedfast.

(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 diffi∣cultest thing in the world to raise him unto any hopes of Mercy or Favour from God. In this lost forlorn estate, Divine Goodness by an infinite Condescension accommodates it self unto our weakness and our distresses. He doth not there∣fore only prepose his Mind and Will unto us, as unto Grace and Glory, but useth all ways possible to ingenerate in us a Confidence of his willingness to bring us unto a participation of them. He doth every thing that may direct and encou∣rage us to take a stedfast view of the Excellency and Immutability of his Counsel in this matter. Hence a great part of the Scripture, the Revelation of Gods Will, is taken

up in Promises, Exhortations, Invitations, Discourses and Expressions of Love, Kind∣ness, and Compassion. And in particular, although the Promise it self was an abun∣dant Security for Faith to rest upon as to the Immutability of Gods 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 expresly unto Abraham, yet he takes all Believers who are his Seed into a participation of the same priviledge with him, and manifests how that in swearing unto him, he sware also unto them all. And two things do hence naturally issue.

1. The unspeakable encouragement unto Believing, which is given unto all unto whom this Counsel of God and its Immutability is proposed. The Es∣sential Truth of God and his Oath, are openly and manifestly engaged unto 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 withall in themselves, or objections against themselves, shall certainly and infallibly enjoy the Promise and be saved. And the Immutability of Gods Counsel herein he hath made so evident, that there is no room for any Ob∣jection against it. This is tendered unto you unto whom the Gospel is pro∣posed. Greater Encouragement unto 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 unto Believing, unto whom this Peace with God is preached, are distinguished into two sorts; Them that are nigh, and them that are far off, Ephes. 2. 17. This, in the first place ex∣presseth the Jews and Gentiles; but in a parity of Reason must be extended unto 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 unto both. To the first to deter∣mine their Wills in the choice of Christ in the Promise; unto the other to look up unto him though from the Ends of the Earth. But I must not en∣large.

2. It discovers the hainous Nature of Unbelief. The Gospel which is a mes∣sage of Love, Peace, Mercy, and Grace, yet never makes mention of Unbelief but it annexeth Damnation unto it. He that believeth not shall be damned. And although they shall also perish unto whom the Gospel is not preached, Rom. 2. 12. yet the Gospel though it speaks not exclusively unto others, yet prin∣cipally it declares the inevitable destruction, the Everlasting Damnation of them who believe not when the Promise is declared to them, 2 Thes. 1. 6, 7, 8, 9, 10. however, it declares that they shall fall under a sorer death and destructi∣on than any others, 2 Cor. 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 Joh. 5. 10. and in esteeming that which he proposeth 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 Indig∣nity upon him. So that it is in it self 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 them∣selves in their Infidelity. Yet is there not one unto whom the Gospel is preached, but if he do not really receive the Lord Christ as tendered in the Promise, he doth 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 unto is not hard to discern. Moreover, It is from the Aggravations that it is accompanied withall, from the Nature of the thing it self, and the way where∣by it is proposed unto us. How shall we escape if we neglect so great Salva∣tion? Heb. 2. 3. We may look only on that which lies before us; namely, the Infinite Condescension of Divine Goodness in shewing, manifesting, and declaring the Immutability of his Counsel by Oath. Whereas therefore he hath done all to this End that was possible to be done, and more than ever would have en∣tred

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 in∣expressible. For those that will despise all that God will do, yea 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, * 1.13 and to communicate the Effects thereof. It is only the Heirs of Promise whom God intendeth. But herein two things are to be considered. (1) The out∣ward Revelation or Administration of these things; and (2) Gods Purpose therein. The former is made promiscuously and indefinitely unto all to whom the Gospel is preached. For therein is contained a Declaration of the Immu∣tability of Gods 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 Pur∣pose towards the greatest part of them who receive it not. This is that which the Apostle disputes upon Rom. 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 raiseth an Objection against that supposition, ver. 6. that if it were so, the Promise of God was of none effect; for unto them all it was given and de∣clared. 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 unto all, yet the Grace of it was intended only unto the Elect, as he also farther declares, chap. 11. 7. But why then doth God thus cause the Declaration to be made promiscuously and indefinitely unto all, if it be some only whom he designs unto 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 giveth 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? Wherefore our Apostle having at large discoursed this whole matter, and pleaded the absolute freedom of God to do what∣ever he pleaseth, winds up the whole in a resignation of all unto his So∣veraignty, with a deep Admiration of his unsearchable Wisdom, wherein it is our Duty to acquiesce, Rom. 11. 33, 34, 35. But yet I may add,

That the Nature of the thing it self doth require this Dispensation of the Pro∣mise 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 unto 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 perswade and prevail with them unto 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 glorifie Himself and his Grace in the Rational minds of his Creatures capable thereof. Now this could no way be done, nor can unto this day, but by the Declaration and Preaching of the Promise with Commands, Motives, and Encouragements unto 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: wherefore they have no other work, but in the first place to propose the Pro∣mise promiscuously unto all that will attend unto it, leaving the singling out of its proper Heirs unto the Soveraign Grace of God. So the Word is preached unto all Indefinitely, and the Election obtains whilst 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 * 1.14 have done so, that the Holy God should swear by himself to confirm his Word

and Truth unto 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 unto Eternity. For alas! what created Understanding could ever have raised it self unto 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 hath done in this kind, seeing not to do so, is to despise the highest expression of his Good∣ness; so we are not in any thing to draw Divine Condescension beyond Divine Ex∣pressions.

So unspeakable is the weakness of our Faith, that we stand in need of uncon∣ceivable * 1.15 Divine Condescension for its Confirmation. The Immutability of Gods 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 Gods 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.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Obser. 1.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Obser. 1.
• * 1.10

  Obser. 2.
• * 1.11

  Obser. 3.
• * 1.12

  Obser. 4.
• * 1.13

  Obser. 5.
• * 1.14

  Obser. 6.
• * 1.15

  Obser. 7.