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A continuation of the exposition of the Epistle of Paul the Apostle to the…John Owen, 1680

Verse 17, 18, 19, 20.

pp. 154–16650 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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Verse 17, 18, 19, 20.

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Wherein God willing more abundantly to manifest unto 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 steadfast, and which entereth into that within the Veil, Whither the forerunner is for us entered, Jesus made an High Priest for ever after the order of Melchizedek.

Wherein God willing more abundantly to manifest unto 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.

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A continuation of the exposition of the Epistle of Paul the Apostle to the…John Owen, 1680

Verse 17, 18, 19, 20.

pp. 154–16650 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:783p. 154

Verse 17, 18, 19, 20.

:784p. 154

Wherein God willing more abundantly to manifest unto 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.

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Sundry things are observable in these words. (1) The Introduction unto 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 unto his word, but manifested his willingness 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 ⟨p. 155⟩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 therein, they fly for refuge to the hope set before them. The Efficacy whereof is (8) declared 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 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 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.

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[Greek or Hebrew], that is, say many, [Greek or Hebrew], for which cause, respect may be had unto the ¹words 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, satisfy 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 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 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 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 settled in Faith, but moreover receive therewithal strong Consolations; And this import of the words, we shall adhere unto.

〈non-Latin alphabet〉, that is, say many, 〈non-Latin alphabet〉, for which cause, respect may be had unto the ¹words 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 contradictions, 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 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 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 moreover receive therewithall strong Consolations; And this import of the words, we shall adhere unto.

1[Greek or Hebrew]〈non-Latin alphabet〉

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[Greek or Hebrew], God willing. Hereunto all that follows is resolved, It is all ¹founded 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 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. [Greek or Hebrew], is God purposing or determining. So is the same Act of God expressed by [Greek or Hebrew], Rom. 9. 22. what if God willing to show his wrath; that is, purposing or determining so to do. And this [Greek or Hebrew], as it respects [Greek or Hebrew]; is the same with [Greek or Hebrew], Ephes. 1. 11. wherefore God willing, is God in Sovereign Grace and from especial Love, freely purposing and determining in himself, to do the thing expressed, unto the Relief and Comfort of Believers.

〈non-Latin alphabet〉, God willing. Hereunto all that follows is resolved, It is all ¹founded 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 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. 〈non-Latin alphabet〉, is God purposing or determining. So is the same Act of God expressed by 〈non-Latin alphabet〉, Rom. 9. 22. what if God willing to shew his wrath; that is, purposing or determining so to do. And this 〈non-Latin alphabet〉, as it respects 〈non-Latin alphabet〉; is the same with 〈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.

1[Greek or Hebrew].〈non-Latin alphabet〉.

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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; ¹thereinto alone is all Grace and Consolation resolved. God wills it ⟨p. 156⟩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 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 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 Sovereign disposer of them all.

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 proposed; ¹thereinto alone is all Grace and Consolation resolved. God wills it ⟨p. 156⟩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 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 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.

1Obser. 1.

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(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 ¹which 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 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 unto 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, 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 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 ⟨p. 157⟩therefore most reasonable, although the reasons of them be sometimes unknown unto us. Hence the Apostle issueth his discourse of Gods Eternal Decrees of Election 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.

(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 ¹which 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 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 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 therefore 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 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 meer Acts of Will and Pleasure, but as those which are effects of infinite Wisdom, and ⟨p. 157⟩therefore most reasonable, although the reasons of them be sometimes unknown unto us. Hence the Apostle issueth his discourse of Gods Eternal Decrees of Election 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.

1[Greek or Hebrew].〈non-Latin alphabet〉.

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(2) Of this Counsel, it is affirmed that it was immutable, not subject unto change. [Greek or Hebrew], is quod [Greek or Hebrew] 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 opposition unto all change or mutability it is said of God [Greek or Hebrew], Psal. 102. 27. which the Apostle renders by [Greek or Hebrew], thou art He always, in all respect one and the same. Hence among the Jews [Greek or Hebrew] 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.

(2) Of this Counsel, it is affirmed that it was immutable, not subject unto change. 〈non-Latin alphabet〉, is quod 〈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 opposition unto all change or mutability it is said of God 〈non-Latin alphabet〉, Psal. 102. 27. which the Apostle renders by 〈non-Latin alphabet〉, thou art He always, in all respect one and the same. Hence among the Jews 〈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.

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(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 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 fin, 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, 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 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 ⟨p. 158⟩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 unto that antecedent moral Rule which put a condition into the prediction, whereby they were saved.

(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 ⟨p. 158⟩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.

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3. This Immutability, God was willing [Greek or Hebrew], to show, manifest, declare, ¹make 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 Essential 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 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 declareth the Nature of Unbelief, He that believeth 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 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 fullness of Grace and Love which he would declare in this matter, no though it were done so abundantly; But,

3. This Immutability, God was willing 〈non-Latin alphabet〉, to shew, manifest, declare, ¹make 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 Essential 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 believeth 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 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 satisfie the fulness of Grace and Love which he would declare in this matter, no though it were done so abundantly; But,

1[Greek or Hebrew]〈non-Latin alphabet〉

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4. He would do it [Greek or Hebrew], more abundantly, that is, beyond what was absolutely ¹necessary 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 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 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 [Greek or Hebrew] 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 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 Apostles design.

4. He would do it 〈non-Latin alphabet〉, more abundantly, that is, beyond what was absolutely ¹necessary 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 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 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 〈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 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 Apostles design.

1[Greek or Hebrew].〈non-Latin alphabet〉.

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4. What God did in this matter for the ends mentioned is summarily expressed, [Greek or Hebrew]; he interposed himself by an Oath, fidejussit jurejurando. He that ¹confirmeth 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 engageth 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 unto 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 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 Security, 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 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.

4. What God did in this matter for the ends mentioned is summarily expressed, 〈non-Latin alphabet〉; he interposed himself by an Oath, fidejussit jurejurando. He that ¹confirmeth 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 supposed. 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 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 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 Security, 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 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.

1[Greek or Hebrew].〈non-Latin alphabet〉.

:807p. 159–160¶1

(1) 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 shutteth 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 ⟨p. 160⟩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 recompensed 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 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 Pet. 1. 12. And on these considerations our Apostle concludes that without all controversy the work hereof is a great mystery, 1 Tim. 3. 16. which we may Adore but cannot Comprehend. See the Name of Christ, Isa. 9. 6.

(1) 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 shutteth 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 ⟨p. 160⟩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 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 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 Comprehend. See the Name of Christ, Isa. 9. 6.

:808p. 160¶2

(2) As that wherein God hath expressly designed to Glorify 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. Wherefore 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 Mediation, 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.

(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. Wherefore 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 Mediation, 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.

:809p. 160¶3

(3) 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 Cor. 1. 24. and that the Gospel whereby it is declared, is the Wisdom of God in a mystery, 1 Cor. 2. 7. and the whole intended is both expressly 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 beginning 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 Purpose 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 unfolded, 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 [Greek or Hebrew], the manifold Wisdom of God, or the Infinite Wisdom of God, exerting it self in such wonderful variety of holy, wise Operations, as no mind of Men nor Angels can comprehend. And,

(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 Wisdom of God, 1 Cor. 1. 24. and that the Gospel whereby it is declared, is the Wisdom 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 beginning 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 Purpose 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 unfolded, 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 〈non-Latin alphabet〉, the manifold Wisdom of God, or the Infinite Wisdom of God, exerting it self in such wonderful variety of holy, wise Operations, as no mind of Men nor Angels can comprehend. And,

:811p. 160–161¶1

(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 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 ⟨p. 161⟩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 horror of its depravation. And those in whom this blindness is prevalent may be referred unto three sorts.

(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 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 ⟨p. 161⟩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.

:818p. 161–162

The Purpose of God concerning the Salvation of the Elect by Jesus Christ, became ¹Immutable 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 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, 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 Sovereignty, whence they ⟨p. 162⟩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 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.

The Purpose of God concerning the Salvation of the Elect by Jesus Christ, became ¹Immutable 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 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, 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 ⟨p. 162⟩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 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.

1Obser. 3.

:821p. 162–163

Infinite Goodness, as acting it self in Christ, was not satisfied in providing and preparing good things for Believers, but it would also show and declare it unto them for their present ¹Consolation. 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 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 otherwise dispose of it, and it may not come to the right Heir. But now if his Father ⟨p. 163⟩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 show 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 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 produceth and showeth 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 show it unto 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.

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 present ¹Consolation. 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 otherwise dispose of it, and it may not come to the right Heir. But now if his Father ⟨p. 163⟩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 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 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 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.

1Obser. 4.

Verse 17, 18, 19, 20.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Verse 17, 18, 19, 20.