Before we proceed, we may observe two things in general concerning this promise. 1. That this was the life of the church of the Old Testament, the spring of its continuance unto its appointed season, which could never be dried up. How many times were that whole people, the posterity of Abraham, at the very brink of destruction! For sometimes they fell generally into such terrible provoking sins, as that their utter casting off might have been justly expected by angels and men; sometimes they were, in the just judgment of God, given up unto such wasting desolations in their captivities, as that they were wholly like dry bones on the face of the earth, without hopes of a resurrection. Yet mercy, patience, and power, wrought through all, and preserved them in a church-state, until this promise was accomplished. This it was alone, or the faithfulness of God therein, whence all their healing and recoveries did proceed. And when this promise was once fulfilled, it was beyond the power of all the world to keep them unto their former condition. All depended on the issue of this promise, in whose fulfilling all things were to be cast into a new mould and order. 2. This was that which preserved the spirits of true believers among them, from ruining despondencies in the times of the greatest apostasies, calamities, and desolations of the people. They had this promise still to plead, and rested therein, notwithstanding all the interveniencies which ofttimes seemed to render the case of that people very desperate. See their faith expressed, Micah vii. 18, 19, 20; Isa. vii. 13—15, li. 3; Luke 1. 70—73. And I would hope that mercy lies treasured in the bowels of this promise, not yet brought forth, toward the remainders of the posterity of Abraham according to the flesh. Who knows but that by virtue of the engaged love and faithfulness of God, declared in this promise, these withered branches may revive, and these dead bones revive again? Our apostle placeth the hopes of it on this ground alone, that as touching the election they were beloved for the fathers’ sake, Rom. xi. 28. As to profession, they were then visibly falling off; but as to election, as to God’s purpose concerning them, the love which he bare to their fathers, engaged unto Abraham in this promise, will one day find them out, and bring them in unto a plentiful share in this blessing.
Wherefore, on all accounts, the instance chosen by the apostle was of singular use unto the Hebrews, and singularly suited unto their present condition. For as they received many advantages, from the personal privileges of him who was their father according to the flesh, so they succeeded unto him in the spiritual part of the promise; and therefore, as the like duties of faith, and obedience, and perseverance, were required of them as of him, so they, in the performance of them, had assurance given them in his success that they also should inherit the promise. So the apostle applies his discourse, ver. 17, 18.
Obs. III. Where the promise of God is absolutely engaged, it will break through all difficulties and oppositions, to a perfect accomplishment.—No promise of God shall ever fail, or be of none effect. We may fail, or come short of the promise by our unbelief; but the promises themselves shall never fail. ‘There have, in many ages, been great seasons of trial, wherein the faith of believers hath been exercised to the utmost about the accomplishment of the promises; but the faithfulness of God in them all hath hitherto been ever victorious, and it will be so for ever. And this trial hath arisen partly from difficulties and oppositions, with all improbabilities of their accomplishment on rational accounts, or with respect unto visible means; partly from a misunderstanding of the nature of the promises, or of the season of their accomplishment. Thus, in the first great promise given to our parents after the fall, how soon was their faith exercised about it. When they had but two sons, the one of them slew the other, and the survivor was rejected and cursed of God. From whom should now the promised Seed be expected to proceed and spring? Is it not probable that they were ofttimes ready to say, Where is the promise of
~ his coming? And yet indeed this, which seemed to overthrow and disannul the promise, was only a means of its farther confirmation. For the death of Abel on his offering his acceptable sacrifice, was a > type of Christ and his suffering in his mystical body, 1 John iii. 12, When the wickedness of the world was come unto that height and fulness that God would not spare, but destroyed all the inhabitants of it except eight persons, the very destruction of the whole race of mankind seemed to threaten an annihilation of the promise. But this also proved unto its confirmation. For after the flood, God established it unto Noah, accompanied it with a covenant, and gave a visible pledge of his faithfulness therein to abide for ever, Gen. ix. 11, 12. For al though that covenant in the first place respected temporal things, yet as it was annexed unto the first promise, it represented and assured the spiritual things thereof, Isa. liv. 8—10. This great promise was after limited unto the person of Abraham, namely, that from him should spring the blessed Seed. Yet after it was given unto him, many and many a year passed over him, before he saw the least hope of its accomplishment. Yea, he lived to see all natural ways and means of fulfilling it utterly to fail, Sarah’s womb being dead, and his body also; so that he was past and beyond all hope of having it fulfilled in the ordinary course of nature. And the faith which he had in hope was against hope, Rom. iv. 18,19. Hence he complained, that after all his long and wearisome pilgrimage, he went childless,
Gen. xv. 2, and fell into no small mistakes in the matter of Hagar and Ishmael. Yet after all the promise made its way unto its own accomplishment. And by the signal victory it had herein against all oppositions, assured itself unto the faith of all succeeding generations, as is here expressed by the apostle. Afterwards, when the promise was confined unto Isaac by that word, ‘ In Isaac shall thy seed be called,’ and Abraham now drawing apace towards the grave, he is commanded to slay this Isaac, and offer him in sacrifice unto God. This indeed was the greatest appearance under the Old Testament of the absolute disannulling and frustration of the promise. And Abraham had no relief for his faith under this trial, but only the omnipotency of God, | which could produce effects that he could no way apprehend, as raising of him up again from the dead, or the like. But this also proved in the issue so great a confirmation of the promise, as that it never received any thing of the like nature, before nor after, until its actual accomplishment. For hereon was it confirmed by the oath of God, whereof we shall treat immediately; the sacrifice of Christ was illustriously represented, and an instance given of the infallible victorious success of faith, whilst against all difficulties it adheres to the truth of the promise. What was the condition with the faith of the best of men, when the Lord Christ was in the grave? At how great a loss they were, and how their faith was shaken to the utmost, the two disciples expressed to the Lord Christ himself as they went to Emmaus, Luke xxiv. 21, ‘ We trusted that it had been he who should have redeemed Israel;’ and for what they heard then reported of his resurrection, they said they were astonished at it, but could not arrive at any positive actings of faith about it. And this befel them when they were speaking to Christ himself, in whom the promise had received its fullaccomplishment. After this also, when the gospel began to be preached in the world, it appeared that it was rejected by the generality of the Jews, and that they also thereon were rejected from being the people of God. This made a great hesitation in many, about the promise made unto Abraham concerning his seed and posterity, as thouch it were of none effect. For now, when the full accomplishment was declared, and innumerable persons came in to a participation of it, those unto whom it was peculiarly made, neither would be, nor were sharers of it. This great objection against the truth of the promise, our apostle lays down, Rom. ix. 6, ‘ Not as though the word of God had taken none effect,’ in answer whereunto he spends the three ensuing chapters. And he doth by letting us to know, that the objection was grounded on a mistake of the persons to whom the promise did belong; who were not the whole carnal seed of Abraham, but only the elect of them, and all nations whatever. And there are promises of God on record in the Scripture not yet fulfilled, that will and do exercise the faith of the strongest and most experienced believers, concerning whose accomplishment our Lord Jesus Christ says, ‘When the Son of man cometh, shall he find faith in the earth? The faith, hope, and expectation of most, will be at an end, before they are fulfilled; and that because of the insuperable difficulties that seem to lie in the way of their accomplishment. Such are those which concern the destruction of antichrist, the calling of the Jews, the spreading of the gospel unto all nations, and the flourishing of the church in peace and purity. These things, as to all outward appearance, seem as remote from accomplishment, as they were the first day the promise was given, and the difficulties against it increase continually. And yet notwithstanding the promise shall break through all difficulties; at the end it shall speak and not lie. ‘ The Lord will hasten it in its time,’ Isa. lx. 22. Before its proper time, its appointed season, it will not be; but then the Lord will hasten it, that no opposition shall be able to stand before it.
From this state of the promises, three things have fallen out. 1. That in all.ages the faith of true believers hath been greatly and peculiarly exercised, which hath been to the singular advantage of the church. For the exercise of faith, is that whereon the flourishing of all other graces doth depend. And from hence hath there been a treasure of fervent prayers laid up from the beginning, which shall in their proper season have a fruitful return. In that faith and patience, in those supplications and expectations, wherein, in every age of the church, the faithful have abounded with respect unto the difficulties that have lain in the way of the promise, hath God been ex ceedingly glorified; as they were also the means of drawing forth new encouragements and assurances, as the comfort of the church did _ require. 2. Hence it was that in most ages of the church, ‘there have been mockers and scoffers, saying, Whereis the promise of his coming? for since the fathers fell asleep, all things continue as from the beginning of the creation,’ 2 Pet. ni. 4. The fathers were they who received the promises, especially that of the coming of Christ. These they preached and declared, testifying that they would be accomplished, and that great alterations should be wrought in the world thereby. The sum of what they so declared was, that the elect of God should be delivered, and that judgment should be executed.on ungodly men, by the coming of the Lord, Jude 14, 15. But what now is become of these fathers, with all their great promises and preachments upon them? Things go on in the same course as they did in the beginning, and are like to do so to the end of the world: What, we pray, is this promise of his coming you have so talked of? Such scofters have most ages abounded withal, and I think none more than that wherein our lot is fallen. Observing that all things are in a most unlikely posture to an eye of carnal reason, for the accomplishment of the great promises of God that are upon record in the word, they scoff at all who dare to own an expectation therof. 3. Some, through haste and precipitation, have fallen into manifold mistakes of the promise on the same account. Some have feigned to themselves other things than God ever promised; as the generality of the Jews looked for a carnal rule, glory, and dominion at the coming of the Messiah, which proved their temporal and eternal ruin. And it is to be feared that some are still sick of the same or like imaginations. And some have put themselves on irregular courses for the accomplishment of promises, walking in the spirit of Jacob and not of Israel. But whatever of this or any other kind may fall out by the unbelief of men, all the promises of God are yea and amen, and will make their way through all difficulties, unto an assured accomplishment in their proper season.
Thus it is also with respect to our faith in the promises of God, as to our own especial and personal interest in them. We find so many difficulties, so many oppositions, as that we are continually ready to call in question the accomplishment of them; and indeed few there are, that live in.a comfortable and confident assurance thereof. Inthe time of temptations, or when perplexities arise from a deep sense of the guilt and power of sin, and on many other occasions, we are ready to say with Sion, ‘ The Lord hath forsaken us; our way is passed over from him; as for our part, we are cut off.’
In all these cases, it were easy to demonstrate whence it is that the promise hath its insuperable efficacy, and shall have its infallible accomplishment; but it must be spoken to under the particular wherein the confirmation of the promise by the oath of God is declared. Again,
Obs. IV. Although there may be privileges attending some promises, that may be peculiarly appropriated to some certain persons, yet the grace of all promises is equal to all believers—So Abraham had sundry personal privileges and advantages communicated to him in and by his promise, which we have before recounted. Yet there is not the meanest believer in the world, but he is equally partaker of the spiritual grace and mercy of the promise with Abraham himself. They are all by virtue hereof made heirs of God and co-heirs with Christ, whose is the inheritance.
The next thing considerable in the words, is the especial confirmation of the promise made to Abraham by the oath of God. “ For God:
—when he could swear by no greater, he sware by himself.” And sundry things we must inquire into in this peculiar dispensation of God to men, namely, in swearing to them.
1. The person swearing is said to be God, 6 Θεος, ‘God sware by himself.” And ver. 17, in the application of the grace of this promise to believers, it is said, that God interposed himself by an oath. But the words here repeated are expressly ascribed to the angel of the Lord, Gen. xxii. 15, 16, ‘ And the angel of the Lord called unto Abraham out of heaven the second time, and said, By myself have I sworn saith the Lord.’ So it is said before, ver. 11, ‘The angel of the Lord called unto him out of heaven, and said, Abraham,’ and adds in the close of ver. 12, ‘thou hast not withheld thy son, thine only son from me.’ He is called an angel that speaks, but he still speaks, in the name of God. These things are insisted on to assoil this difficulty. 1. Some say that he spake as a messenger and ambassador of God in his name, and so assumed his titles, although he was merely a created angel: for so a legate may do, and use the name of him that sends him. But I do not see a sufficient foundation of this supposition. An ambassador having first declared that he was sent, and from whom, may act in the name and authority of his master, but not speak as if he were the same person. But here is no such declaration made, and so no provision laid in against idolatry. For when one speaks in the name of God, not as from God, but as God, who would judge but divine honour and religious worship were due to them, which yet are not to angels, however gloriously sent or employed, Rev. xix. 19, xxii. 9. Wherefore, 2. It is said that this angel doth only repeat the words of God to Abraham, as the prophets were wont todo. And those of this mind countenance their opinion with those words used by him, ver. 16, mm ΝΣ ‘saith the Lord,’ the words whereby the prophets solemnly ushered in their messages. But yet neither will this solve the difficulty. For these words, ‘ saith the Lord,’ are often used in the third person, to express him to us whom in all our duties we regard, when God himself is introduced speaking. See Gen. xix. 24; Zech. ii. 8, 9. And he who called unto Abraham the second time, ver. 15, is the same with him who first called to him, ver. 11, 12, and he speaks expressly in the name of God, ‘thou hast not withheld thy Son from me.’ Besides in each place this angel is said to speak from heaven, which expresseth the glory of the person that spake. Wherever God makes use of created angels in messages to the children of men, he sends them to the earth; but this speaking from heaven is a description of God himself, Heb. xui. 25. Therefore, 3. By this angel no other angel is to be understood, but the great Angel of the covenant, the second person of the Trinity, who thus appeared to the fathers under the Old Testament. See this proved at large in our tenth exercitation in the first volume of our exposition of this Epistle. He it was that spake and sware by himself. For when a mere angel sweareth he swears always by one greater than himself, according to the rule of our apostle in this place, Dan. xii. 7; Rev. = 3, 6.
Secondly. It may be inquired when God did thus swear: erayye- λαμενος wuoce, ‘ promising he sware.’ He did not first promise, and afterwards confirm it with his oath. He gave his promise and oath together; or gave his promise in the way of an oath. Yet are they distinctly considered, nor is it the mere vehemency of the promise that is intended. For in the next verse the apostle calls the promise and the oath two things, that is, distinct from one another, δυο πράγματα, ‘ two acts of God.’ But although he hath respect principally to that especial promise which was given with an oath, yet by the same oath were all the promises of this kind given before to Abraham, equally confirmed; whence it may be applied to all the promises of God as it is in the following verses. That which is directly intended is that whereof the story is expressed, Gen. ΧΧΊΙ. 15—18, upon his obedience in offering up his Son. And this was the last time that God immediately and solemnly made promise to him after he had gone through all sorts of trials and temptations (whereof the Jews give ten particular instances) and had acquitted himself by faith and obedience in them all. Thus did God in his infinite goodness and wisdom see good to give him the utmost assurance of the accomplishment of the promise, whereof in this life he was capable; and although it was an act of sovereign grace, yet had it also the nature of a reward, whence it is so expressed, ‘ Because thou hast done this thing, and hast not withheld thy son, thine only son.’ Of the same nature are all those assurances of divine love and grace, with the peace and joy that ac- company them, which believers do receive in and on the course of their obedience.
Thirdly. The expression of this oath may be also considered. The apostle only mentions the oath itself, with respect to the ancient record of it, but expresseth not the formal terms of it. ‘ He sware by himself, saying;’ the expression of it, Gen. xxii. 16, is snyawo sa, ‘ By myself have | sworn, saith the Lord.’ And we may consider two things concerning the oath of God. 1. Why he sware. 2. How he swears.
For the first of these, whereas all the oaths of God are in the confirmation of his promises or his threatenings, the reason and nature of those which respect his threatenings have been declared at large on ch. iii. And that which concerns the promises will return to us, ver. 17, where it must be spoken to.
2. How he swears: wherein also two things are comprised. 1]. The manner of his swearing, and 2. The nature of his oath.
First. The manner of swearing is twofold. 1. That which positively expresseth and engageth what is sworn by, and 2. That wherein an imprecation or execration is implied or expressed. The first the Latins express by per, per Deum, the Greeks by pa and νη, to the same purpose; the Hebrews prepose the letter 3, to the things sworn by. So here “3, that is, by myself. Sometimes there is no expression to that purpose, only God affirms that he hath sworn, for he is every way his own witness, 1 Sam. iii. 14, ‘I have sworn unto the house of Eli” So Ps. cxxxii. 11; Isa. xiv. 24. Sometimes he expresseth some of the properties of his nature, as Ps. Ixxxix. 35, sw7pa ΡΞ), juravi per sanctitatem meam, ‘ I have sworn by my holiness.” So Amos. iv. 2. ‘By myself, Isa. xlv. 23; Jer. xxi. 5, xlix. 13, ‘ By his right hand and the arm of his strength,’ Isa. Ix. 8. ‘By his great name,’ Jer. xliv. 26. ‘By his soul,’ Jer. li. 14, and ‘ by the excellency of Jacob,’ Amos. vili. 7, that is himself only. For all the holy properties of God are the same with his nature and being. For that form of an oath wherein an imprecation is used, the expression of it 15 always elliptical in the Hebrew tongue, whereas other languages abound with cursed and profane imprecations. And this elliptical form of expression by ox, 51, is often used by God himself, 1 Sam. ui. 14, ‘I have sworn to the house of Eli; sy ma py ἼΒΞΠΣ on if the iniquity of the house of Eli be purged.’ Ps. Ixxx1x. 35, “1 have sworn unto David by my holiness, ajp8 TD oN, if I he unto David.’ So also, Ps. xev. 11. exxxli. 2, 3; Isa. xiv. 24. And this kind of expression is retained by our apostle, ch. iii. 12, ‘To whom I sware in my wrath, εἰ εἰσελευσονται εἰς την καταπαυσιν μου, if they shall enter into my rest.’ As also it is made use of by our Saviour, Mark vin. 12, Αμην λεγω ὑμιν, εἰ δοθησεται τῃ γένεᾳ ταυτῃ σημεῖον, * Verily I say unto you, if a sign shall be given unto this generation.’ There is herein, a rhetorical αποσιωπησις; where something for honour’s or reverence’ sake is restrained, silenced, and not uttered. As, if it be so, then let me not be trusted, believed, or obeyed.
Secondly. For the nature of this oath of God, it consists in an express engagement of those holy properties whereby he is known to be God, unto the accomplishment of what he promiseth or threateneth.
By his being, his life, his holiness, his power, is he known to be God;- and therefore, by them is he said to swear, when they are all engaged unto the fulfilling of his word.
Fourthly. There is a reason added why God thus sware by himself. —It was because he had none greater whereby he might swear. And this reason is built upon this maxim; that the nature of an oath consisteth in the invocation of a superior, in whose power we are. For two things we design in that invocation of another. 1. A testimony to be given unto the truth we assert. 2. Vengeance or punishment of the contrary upon us. Wherefore, we do ascribe two things unto him whom we invocate in an oath. 1. An absolute omnisciency, or infallible knowledge of the truth, or falsehood of what we assert. 2. A sovereign power over us, whence we expect protection in case of right and truth, or punishment in case we deal falsely and treacherously. And this respect unto punishment, is that alone which gives force and efficacy unto oaths among mankind. There is a principle ingrafted in the minds of men by nature, that God is the supreme Rector, Ruler, and Judge of all men and their actions; as also, that the holiness of his nature, with his righteousness as a Ruler and Judge, doth require that evil and sin be punished in them who are under his government. Of his omnipotent power also, to punish all sorts of transgressors, the highest, greatest, and most exempt from human cognizance, there is an alike conception and presumption. According as the minds of men are actually influenced by these principles, so are their oaths valid and useful, and no otherwise. And therefore, it hath been provided that men of profligate lives, who manifest that they have no regard unto God nor his government of the world, should not be admitted to give testimony by oath. And if, instead of driving all sorts of persons, the worst, the vilest of men, on slight or light, or no occasions, unto swearing, none might be in any case admitted thereunto, but such as evidence in their conversations, such a regard unto the divine rule and government of the world, as is required to give the least credibility unto an oath, it would be much better with human society. And that inroad which Atheism hath made on the world in these latter ages, hath weakened and brought in a laxation of all the nerves and bonds of human society. These things belong unto the nature of an oath amongst men, and without them it is nothing. But wherefore, then, is God said to swear, who, as the apostle speaks, can have no greater to swear by, no superior unto whom in swearing he should have respect? It is because as to infinite omniscience, power, and righteous- ‘ness, the thing respected in an oath, God is that essentially in and unto himself, which he is in a way of external government unto his creatures. Wherefore, when he will condescend to give us the utmost security and assurance of any thing which our nature is capable of, antecedent unto actual enjoyment, in and by the express engagement of his holiness, veracity, and immutability, he is-said to swear or to confirm his word with his oath,
The end and use of this oath of God is so fully expressed, ver. 17, that I must thither refer the consideration of it.
. part of Abraham, is declared. ‘ And so after he had patiently endured, he obtained the promise.’
Kai οὕτω, ‘and so;’ this was the way and manner of God’s dealing with him, and this was the way on the other side how he carried it towards God. And the manner of his deportment, or the way whereby he attained the end proposed, was μακροθυμησας, ‘ he patiently endured;’ ‘after he had patiently endured,’ or rather ‘ patiently en-— during.’ The word hath been spoken unto before. Μακροθυμος, ΤῚΝ aps, longanimis, lentus, tardus ad iram. One that is not quickly provoked, not easily excited unto anger, hasty resolutions, or any distempered passion of mind. And sundry thingsare intimated in this word.
1. That Abraham was exposed to trials and temptations about the truth and accomplishment of this promise. If there be not difficulties, provocations, and delays in a business, it cannot be known whether a man be μακροθυμος or not, he hath no occasion to exercise this longanimity.
2. That he was not discomposed or exasperated by them so as to wax weary, or to fall off from a dependence on God. The apostle explains fully the meaning of this word, Rom. iv. 18—21, ‘ Against hope he believed in hope, that he might become the father of many nations; according unto that which was spoken, so shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s womb; he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God. And being fully persuaded that what he had promised, he was able also to perform.’ Continuing in a way of believing, as trusting to the veracity and power of God against all difficulties and oppositions, was his μακροθυμία or “ patient endurance.’
3. That he abode a long season in this state and condition, waiting on God and trusting unto his power. It is not a thing quickly tried whether a man be μακροθυμος, one that will patiently endure or not. [t is not from his deportment under one or two trials, that a man can be so denominated. The whole space of time from his first call to the day of his death, which was just a hundred years, are here included. Wherefore, this word expresseth the life and spirit of that faith of Abraham, which is*here proposed to the Hebrews as their example.
The end of.the whole was, that ἐπέτυχε τῆς ἐπαγγελίας, compos factus est promissionis; obtinuit promissionem, ‘he obtained or enjoyed the promise.’ Sundry expositors refer this obtaining of the promise to the birth of Isaac, a son by Sarah, which he so long waited for and at length enjoyed; for this was the principal hinge whereon all other privileges: of the promises did depend. But Isaac was upwards of twenty years old, at that time when the promise was confirmed by the oath of God, which the apostle hath respect unto. It cannot, therefore, be, that his birth should be the thing promised. Besides, he twice informs us, ch. xi. 13, 39, that the ancient patriarchs, among whom he reckoneth Abraham as one, received not the promises. That which le there intends, is their full accomplishment in the actual exhibition of the promised seed. It is not therefore, a - full actual enjoyment of the thing promised, that is here intended, as it would be, if it respected only the birth of Isaac. Wherefore, Abraham’s obtaining the promise, was no more but his enjoyment of the mercy, benefit, and privilege of it, in every state and condition, whereof in that state and condition he was capable.
If, therefore, we take a view of the promise as it was before explained, we shall see evidently how Abraham obtained it, that is, how it was every way made good unto him, according as the nature of the thing itself would bear. For as unto his own personal blessing, whether in things typical or spiritual, he obtained or enjoyed it. As things were disposed in the type, he was blessed and multiplied in that increase of goods and children which God gave unto him. Spiritually he was justified in his own person, and therein actually enjoyed all the mercy and grace which, by the promised seed, when actuall exhibited, we can be made partakers of. He who is freely justified in Christ, and therewithal made partaker of adoption and sanctification, may well be said to have obtained the promise. And hereon dependeth eternal glory also, which our apostle testifieth that Abraham obtained. For that part of the promise, that he should be the heir of the world, and the father of all that believe, it could not be actually accomplished in his own days; wherefore, therein he obtained the promise, in the assurance he had of it, with the comfort and honour which depended thereon. As a pledge of all these things, he saw the posterity of Isaac, in whom they were all to be fulfilled. Some things, therefore, there were in the promises, which could not be actually accomplished in his days; such were the birth of the blessing seed, the numerousness and prosperity of his children according to the flesh, the coming in of a multitude of nations to be his children by faith. These things he obtained in that assurance and comfortable prospect which he had of them through believing. They were infallibly and unchangeably made sure unto him, and had their accomplishment in their proper season, Isa. lx. 22. And we may observe that,
Obs. V. Whatever difficulty and opposition may lie in the way, patient endurance in faith and obedience will infallibly bring us unto the full enjoyment of the promises.
Obs. VI. Faith gives such an interest unto believers in all the promises of God, as that they obtain even those promises, that is, the benefit and comfort of them, whose actual accomplishment in this world, they do not behold.
Ver. 16.—For men verily sware by the greater, and an oath for confirmation, is to them an end of all strife.
The apostle in these words confirms one part of his intention, of the stability of a divine promise confirmed with an oath, by a general maxim concerning the nature and use of an oath among men; and withal, makes a transition into the second part of his discourse; or the application of the whole unto the use of them that believe. Therefore sundry things are to be considered, that we may perceive the sense and expliedtion of this passage. As,
1. The reason why God, in his gracious condescension unto our infirmities, is pleased to confirm his promise with an oath, is introduced by the particle yag, ‘for,’ which gives an account of what was spoken, ver. 13; and the reason intended consists herein, that by the light of nature, witnessed unto by the common consent and usage of mankind, the ultimate, supreme, and most satisfactory way of giving assurance unto, or confirming what is spoken or promised, is by an oath. And the apostle argueth not merely from what men do by common consent as it were, among themselves, but what the law and order of all things in subjection to God, doth require. For whereas men do or ought to acknowledge his supreme rule and government over all, when their own rights and concerns cannot be determined and peaceably fixed by reason or testimony, or any other instrument whereof they have the use, it is necessary that an appeal be made to God for his interposition, wherein all must acquiesce. This, therefore, being amongst men, the highest assurance and ultimate determination of their thoughts, the holy God intending the like assurance in spiritual things, confirms his promise by his oath, that we may know from what we centre in as to our own occasions, that there can be no accession of security made thereunto. | 5
3. The use of an oath among men is declared, ἀντιλογίας περας 5 and therein, 1. The subject-matter of it, or what is the occasion and subject which it-respects. And this is ἀντιλογία, which we have rendered ‘strife;’ contradiction between two or more. When one party avers one thing, and another, another, and no evidence ariseth from the matter controverted about, nor from any of its circumstances, there must of necessity be amongst them ἀντιλογία απειρατος; an ‘ endless strife,’ and mutual contradiction, which would quickly bring all things to violence and confusion. For if in matters of great concernment and especial interest, one man positively asserts one thing, and another, another, and no evidence arise from circumstances, to state aright the matter in difference, it must come to force and war, if there be no other way of bringing all parties unto an acquiescency; for he who hath peremptorily asserted his right, will not afterwards voluntary forego it, not only because of the loss of his just claim as he apprehends, but also of his reputation, in making an unjust claim thereunto. In such cases an oath is necessary unto the government and peace of mankind, as that without which, strifes must be perpetuated, or ended by force and violence. This, the apostle respects when he saith—an oath amongst men is an end of strife. There is, therefore, unto a lawful oath required, 1. A just occasion, or a strife amongst men otherwise undeterminable. 2. A lawful rule, or government, with power to propose and to judge about the difference on the evidence thereof; or a mutual consent of persons concerned. 8. A solemn invocation of God, as the supreme governor of the world, for the interposition of his omniscience and power, to supply the defects and weaknesses that are in the rules and rulers of human society.
4. This brings in the end of an oath among men, and that is to be περας αντιλογιας; that is, to put bounds and limits to the contentions and mutual contradictions of men, about right and truth not otherwise determinable, to make an end of their strife.
If this be the nature, use, and end of an oath amongst men, if under the conduct of natural light, they thus issue all their differences and acquiesce therein, certainly the oath of God wherewith his promise 15 confirmed, must, of necessity be the most effectual means to issue all differences between him and believers, and to establish their souls in the faith of his promises, against all oppositions, difficulties, and temptations whatever, as the apostle manifests in the next verses.
As these words are applied to, or used to illustrate the state of things between God and our souls, we may observe from them,
Obs. VII. That there is, as we are in a state of nature, a strife and difference between God and us.
Obs. VIII. The promises of God are gracious proposals of the only. way and means for the ending of that strife.
Obs. LX. The oath of God interposed for the confirmation of these promises, is every way sufficient to secure believers against all objections and temptations, in all straits and trials, about peace with God through Jesus Christ.
But there is that in the words absolutely considered, which requires our farther inquiry into, and confirmation of the truth therein. There is an assertion in them, that men used to swear by the greater, and thereby put an end unto strife and contentions between them. But it may yet be inquired whether this respect matter of fact only, and declare what is the common usage among men; or whether it respect right also, and so expresseth an approbation of what they do. And moreover, whether, upon a supposition of such an approbation, this be to be extended to Christians, so that their swearing in the cases supposed be also approved. This being that which I affirm, with its due limitation, I shall premise some things unto the understanding of it, and then confirm its truth.
An oath in the Hebrew is called yyw, and there are two things observable about it: 1. That the verb to swear, is never used but in Niphal, a passive conjugation; yaw. And as some think this doth intimate that we should be passive in swearing, that is, not do it unless called, at least from circumstances compelled thereunto; so moreover it doth, that he who swears hath taken a burden on himself, or binds himself to the matter of his oath. And it is derived from yaw, which signifies ‘seven; because, as some think, an oath ought to be before many witnesses. But seven being the sacred, complete, or perfect number, the name of an oath may be derived from it, because it is appointed to put a present end unto differences. The Greek calls it ὅρκος, most probably from epyetv, as it signifies to bind or strengthen. For by an oath, a man takes a bond on his soul and conscience that cannot be loosed ordinarily. And the Latin words, juro and jusjurandum, are plainly derived from jus; that is, ‘night and law.’ It is an assertion for the confirmation of that which is right, and therefore loseth its nature, and becometh a mere profanation, when it is used in any other case but the confirmation of what is just and night.
And the nature of an oath consists in a solemn confirmation of what we affirm or deny by a religious invocation of the name of God, as one that knoweth and owneth the truth which we affirm. As far as God is thus invocated in an oath, it is part of his worship, both as required by him, and as ascribing glory to him. For when a man is admitted unto an oath, he is, as it were, so far discharged from an earthly tribunal, and by common consent betakes himself to God, as the sole Judge in the case. By what particular expression this appeal to God, and invocation of him is made, is not absolutely necessary unto the nature of an oatl to determine. It sufficeth that such expressions be used, as are approved and received signs of such an invocation and appeal among them that are concerned in the oath; only it must be observed, that these signs themselves are natural and _ not religious, unless they are approved of God himself. Where any thing pretends to be of that nature, the authority of it is diligently to be examined. And therefore that custom which is in use amongst ourselves, of laying the hand on the book in swearing, and afterwards kissing of it, ifit be any more but an outward sign, which custom and common consent hath authorized to signify the real taking of an oath, it is not to be allowed. But in that sense, though it seem very inconvenient, it may be used until somewhat more proper, and suited to the nature of the duty, may be agreed upon, which the Scripture would easily suggest unto any who had a mind to learn..
The necessary qualifications of a lawful and a solemn oath, are so expressed by the prophet, as nothing need to be added to them, nothing can be taken from them, Jer. iv. 2, ‘ Thou shalt swear the Lord liveth, that is, interpose the name of the living God, ‘when thou swearest, in truth, in judgment, and in righteousness.’ 1. Truth is required in it, in opposition unto falsehood and guile. Where this is otherwise, God is called to be a witness unto a lie; which is to deny his being. For he whom we serve is the God of truth, yea truth itself essentially. 2. It must be in judgment aiso that we swear; not lightly, not rashly, not without a just cause, that which is so in itself, and which appears unto us so to be; or by judgment the contest itself unto whose determination an oath is interposed, may be intended. Thou shalt swear in such a case only, as wherein something of weight comes to be determined in judgment. Without this qualification, swearing is accompanied with irreverence and contempt of Ged, as though his name was to be invocated on every slight and common occasion. 3. In righteousness we must also swear, which respects the matter and end of the oath, namely, that it be mght and equity which we intend to confirm; or else we avouch God as giving countenance unto our wickedness and injustice.
These things being premised, I do affirm, that where matters are in strife or controversy among men, the peace and tranquillity of human society in general, or particular, depending on the right determination of them, it is lawful for a Christian, or a celiever, being lawfully called, to confirm the truth which he knows by the interposition or invocation of the name of God in an oath, with this design to put an end unto strife. For our apostle in this place doth not only urge the common usage of mankind, but he layeth down a certain maxim and principle of the law of nature, whose exercise was to be approved amongst all. And if the practice hereof had not been lawful unto them to whom he wrote, that is, Christians who obeyed the gospel, he had exceedingly weakened all that he had designed from his discourse, concerning the oath of God, by shutting it up with this instance, which could be of no force unto them, because in that which was unlawful for them to practise, or to have an experience of its efficacy. Wherefore, I shall manifest these two things, 1. That a solemn oath is a part of the natural worship of God, which the light of nature leads unto, and is not only lawful, but in some cases a necessary duty unto Christians, and posi-— tively approved by Godin his word. 2. That there is nothing in the gospel that doth contradict or control this light of nature and divine institution, but there is that whereby they are confirmed. For the first we have the example of God himself, who as we have seen is said sundry times to swear, and his oath is of signal use to our faith and obedience. Now if men had not had from tie light of nature, a sense and understanding of the nature, lawfulness, and obligation of an oath, this would have been of no use or signification tothem. It is true, that God did expressly institute the rite and use of swearing in judgment, among his people at the giving of the law, and gave directions about the causes, manner, and form of an oath, Deut. vi. 19, x. 20; Exod. xxu..8, from whence the use of an oath and consequentially of the oath of God might be known. But the most solemn swearing of God was before the law, as in that instance which our apostle insists on of his oath to Abraham. ‘The nature and force hereof could no otherwise be discovered but by the light of nature, wherein God far- _ ther enlightened and instructed men by his own example.
2. In compliance herewith, holy men, and such as walked with God before the giving of the law, did solemnly swear when occasion did require it, and they were lawfully called. So Abraham sware to Abimelech, Gen. xxi. 23, 24, and gave an oath tohis servant, Gen. xxiv. 3,9. So Jacob sware with Laban, Gen. xxxi. 53. And Joseph sware to his father, Gen. xlvii. 31. And these had no respect to any legal institution, so that their practice should be thought to be reproved in those passages of the gospel, which shall be mentioned afterwards.
3. That oaths were in use and approved of under the old law and the administration thereof, is not by any denied, and they are commended who did solemnly practise according to the command, Isa. Iixv. 16; Ps. Ixiii. 11, which of itself doth sufficiently evidence, that there is no evil in the nature of it; for God did never permit, much less approve any thing of that kind. And those who judge an oath to be unlawful under the New Testament, do suppose that the Lord Christ hath taken away the principal instrument of human society, the great means of preserving peace, tranquillity, and right, though in its own nature good, and every way suited to the nature of God and man.
4. There is in the New Testament nothing against this practice, yea there is much to confirm it, although considering the foundations whereon it is»built, it is sufficient. that there is not any thing in the cospel contrary to it, as it was a positive institution, nor can be any thing in the gospel contrary to it, as itis a dictate of the light of nature. But,
1. That prophecy, Isa. xlv. 23, doth belong and is expressly applied to believers under the New Testament. ‘J have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear.’ See Rom. xiv. 11. This hath respect to what God had of old ‘prescribed, Deut. vi. 13, ‘Thou shalt fear the Lord thy God and serve him, and shalt swear by his name.’ This now, saith the prophet, shall in the days of the gospel be observed throughout the world, which it could not be in case it were not lawful for Christians in any case to swear by that holy name. And that in like manner is a promise concerning the calling and conversion of the Gentiles under the New Testament, Jer. xii. 16, ‘ And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, the Lord liveth, (as they, caused my people to swear by Baal) then shall they be built in the midst of my people.’ Now this can be no direction, no encouragement to the converts of the Gentiles, if it be not lawful for them so to swear, if it be not their duty when lawfully called thereunto. Yea if God promiseth that they shall swear by his name, and the gospel should torbid them so to do, where should they find rest and assurance to their obedience?
affirmations concerning himself, and his sincerity in them, Rom. ix. 1; 2 Cor. 1. 23. It was πού concerning any doctrines he taught that he did swear. They needed no confirmation by his oath; as deriving all their authority and assurance from divine revelation. But it was concerning his own heart and purpose, whereof there might be much doubt and hesitation, yea presumption contrary to the truth; when yet it was of great concernment to the church, to have them truly known and stated. And in this case, he confirms his assertion by an oath, which wholly takes off all pretence of a general rule, that an oath is unlawful under the New Testament, with those who will not make the apostle a transgressor. t 3. Had an oath been unlawful under the New Testament, God would not have continued the use of it in any kind, lest Christians should thereby be drawn to act against the rule and his command. But this he did in that of the angel, who ‘lifted up his hand unto heaven, and swear by him who liveth for ever and ever,’ Rom. x. 5, 6. To give a great and an approved example of that which in no case we may imitate, doth not become the wisdom of God, and his care towards his church.
Add to all these considerations, the express approbation given to this place by our apostle to the practice of solemn swearing among men to confirm the truth, and to put an end to strife, and the lawfulness of an oath, will be found sufliciently confirmed in the New Testament as well as the Old.
There are two places in the New Testament which are usually pleaded in opposition to this liberty and duty. The first is in the words of our Saviour, Matt. v. 33—37, ‘Ye have heard that it hath been said of old time, Thou shalt not forswear thyself, but thou shalt perform unto the Lord thine oaths. But 1 say unto you, swear not at all; neither by heaven, for it is God’s throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King; neither shalt thou swear by thy head, because thou canst not make one hair white or black: but let your communication be yea, yea, nay, nay, for whatsover is more than these cometh of evil.” And unto these words of our Saviour the apostle James hath respect, ch. ν. 12, ‘ But above all things, my brethren, swear not, neither by heaven, neither by earth, neither by any other oath, but let your yea be yea, and your nay be nay, lest you fall into condemnation.’
Answ. It is evident that this place of James is derived from, and hath respect to the words of our Saviour; it being an express inculcation of his precept and direction on the same reason. The same answer therefore will serve both places, which will not be difficult, from the observation of the reasons and circumstances of our Saviour’s discourse. And to this end we may observe,
1. That all things prohibited by our Saviour in that sermon to the © Jews, were in themselves, and by virtue of the law of God, antecedently unlawful. Only whereas the Pharisees by their traditions and false interpretations of the Scripture, in a compliance with their own wickedness and covetousness, had persuaded the body of the church, and brought them into the practice of much lewdness and many sins; and by their ignorance of the true spiritual nature of the law, had led men to an indulgence of their internal lusts and corruptions, so they break not forth into open practice; our Saviour rends the veil of their hypocrisy, discovers the corruption of their traditions and interpretations of the law, declares the true nature of sin, and in sundry instances shows how and wherein by these false glosses, the body of the people had been drawn into soul-ruining sins, whereby he restored the law, as the Jews speak, to its pristine crown. Let any of the particulars mentioned by our Saviour be considered, and it will be found that it was before unlawful in itself, or declared so in the positive law of God. Was it not evil to be angry with a brother without a cause, and to call him raca and fool? ver. 22; was it not so to look on a woman to lust after her? or were such unclean desires ever innocent? That therefore which is here pronibited by our Saviour, ‘ Swear not at all, was somewhat that was even then unlawful, but practised on the false glosses of the Pharisees on the law. Now this was not solemn swearing in judgment and righteousness, which we have proved ie only to have been lawful, but appointed expressly by God
2. Our Saviour expressly limiteth his precept to our communication, ‘Let your communication be yea, yea, nay, nay,’ ver. 37. There was then amongst men, and that countenanced by the Pharisees, a cursed way of mixing oaths with men’s ordinary communication. This blasphemous wickedness, as it was a direct violation of the third commandment, so it was frequently rebuked by the prophets. But as other public sins, it grew and increased among the people, until their corrupt leaders in compliance with them, began to distinguish what oaths in common communication were lawful, and what were unlawful, what were obligatory and what were not. To eradicate this cursed practice, our Saviour gives this general prohibition to all that would be his disciples, ‘Swear not at all,’ that is, in communication, which is the first design of the third commandment. And as there is nothing which more openly proclaims a contempt of Christ and his authority, among many who would be esteemed Christians, than their ordinary customary swearing and cursing by the name of God, and other hellish imprecations which they have invented in their daily communications; so possibly the observation of the greatness of that evil, its extent and incurableness, hath cast some on the other extreme. But it is no property of a wise man, by avoiding one extreme to run into another,
3. The direction and precept of our Saviour, is given in direct opposition to the corrupt glosses and interpretations of the law introduced by tradition, and made authentic by the authority of the Pharisees. This is evident from the express antithesis in the words, ‘You have heard what hath been said of old time, but I say unto you.’ Now these were two, 1. That there was no evil in an oath at any time, but only in swearing falsely. This they gathered, (as they fathered their most absurd apprehensions on some pretext of Scripture,) from Levit. xix. 12, ‘Ye shall not swear by my name falsely, neither shalt thou profane the name of thy God.’ From hence they concluded that God’s name was not profaned in swearing, unless ἃ man swear falsely, that is, forswear himself. And this also they restrained principally to promises by oaths or vows to be performed to-God, which turned to their advantage who had the disposal of things sacred and devoted. This they judged to comprise the whole of the prohibition in the third commandment, but most falsely, and to the hazard of the souls of men. For not only the using or interposition of the name of God in a false matter, which is perjury, but also the using of it in vain, that is, without just cause, or reason, or call, lightly and vainly, is expressly forbidden. Herein our Saviour interposeth his divine interpretation, and in opposition to the corrupt exposition of the Pharisees, declares that not only false swearing by the name of God, in judgment, or otherwise, is forbidden in the command; but also that vain interposition of the name of God in our communication is utterly prohibited. And it is hence evident to me, that no man ought voluntarily to take an oath, unless the matter in controversy be undeterminable without it and the authority be lawful that requires it. 2. Aiming to comply with the lusts and corruptions of men, (as the great artifice of all false teachers consists in the accommodation of doctrines to the blindness and prevalent sins of men,) they had found out a way how they might swear, and swear on, without the guilt of perjury, though they sware never so falsely; and this was not to swear by the name of God himself, which if they did, and sware falsely, they were perjured, but by the heavens, or by tlie earth, or Jerusalem, or the temple, or the altar, or their own heads; for such kind of oaths and execrations were then, as also now in use, in the ordinary communication of men, But herein, also, the filthy hypocrites had a further reach, and had insinuated another pestilent opinion into the minds of men, tending to their own advantage. For they had instructed them, that they might freely swear by the temple, but not by the gold of it, and by the altar, but not by the gift that was on it, Matt. xxin. 16—19. For from the gold offered in the temple, and the gift brought to the altar, did advantage arise to these covetous hypocrites, who would therefore beget a greater veneration in the minds of men towards them, than to the express institutions of God themselves. [n opposition to this corruption our Saviour declares, that in all these things there is a tacit respect to God himself; and that his name is no less profaned in them, than if it were expressly made use of. These are the things alone which our Saviour intendeth in this prohibition, namely, the interposition of the name of God in our ordinary communication, without cause, call, p warrant, or authority, when no necessity requireth us thereunto; where there is no strife otherwise not to be determined, or which by consent is to be ended; and the usage of the names of creatures sacred or common in our oaths, without mentioning of the name of God. And there are two rules in the interpretation of the Scripture which we must in such cases always carry along with us. 1. That universal affirmations and negations are not always to be universally understood, but are to be limited by their occasions, circumstances, and subject-matter treated of. So, where our apostle affirms, that he became all things to all men; if you restrain not the assertion to things indifferent, false conclusions may be drawn from it, and of evil consequence. So is the prohibition of our Saviour here to be limited to rash and temerarious swearing, or it would be contrary to the light of nature, the appointment of God, and the good of human society. 2. It is a rule also of use in the interpretation of the Scripture, that where any thing is prohibited in one place, and allowed in another, that not the thing itself absolutely considered, is spoken unto, but the different modes, causes, ends, and reasons of it areintended. So here, in one place swearing is forbidden, in others it is allowed, and examples thereof are proposed unto us; wherefore, it cannot be swearing absolutely, that is intended in either place; but rash causeless swearing is condemned in one, and swearing in weighty causes for just ends, with the properties of an oath before insisted on, is recommended and approved in the other. I shall shut up the discourse with three corollaries from it.
Obs. X. That the custom of using oaths, swearing, cursing, or imprecation in common communication, is notonly an open transgression of the third commandment which God hath threatened to revenge, but it is a practical renunciation also of all the authority of Jesus Christ, who hath so expressly interdicted it.
Obs. XI. Whereas, swearing by the name of God in truth, righteousness and judgment, | is an ordinance of God for the end of strife amongst men; perjury is justly reckoned amongst the worst and highest of sins, and is that which reflects the greatest ΠΕ ΠΌΝΟΙῚ on God, and tendeth to the ruin of human society.:
Obs. XII. Readiness in some to swear on slight occasions, and the ordinary impositions of oaths on all sorts of persons, without a due consideration on either hand of the nature, ends, and properties of lawful swearing, are evils greatly to be lamented, and in God’s good time among Christians, will be reformed.
Ver. 17—20.—IN this last part of the chapter, two things are further designed by the apostle. 1. An explication of the purpose and end of God in his promise, as it was confirmed by his oath; and therewithal and from thence, he makes application of the whole unto all believers, seeing the mind and will of God was the same towards them all, as they were towards Abraham, to whom the promise so confirmed was made in particular. 2. A confirmation of the whole privilege intended by the introduction of the interposition of Christ in this matter; and this is expressed in a transition and return unto his former discourse concerning the priesthood of Christ.
Ep ᾧ in quo, qua in re, Syr. xo du, propter hoc, qua propter. Some have respect unto the thing itself spoken of, some to the reasons of things spoken.
Ver. 17—20.— 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 empossible for God to deceive, we might have strong (prevailing) consolation, who have fied 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 vail, whither the
Sorerunner is for us entered, Jesus, made an high-priest for ever after the order of Melchisedec.
Sundry things are observable in these words. 1. The introduction unto the application of the foregoing discourse to the use of all behievers. Wherein, 2. The design of God in the confirmation of his _promise by his τοῖν 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 nota further stability unto his word, but manifested his willingness to have it believed. 3. The persons are described to whom God was thus willing to show the immutability of his counsels, who are the heirs of promise; that is, all and only those whoare 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 subi cient evidences thereof from the nature of him by whom they are made and given, it was impossible that God should lie. 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 Praia the promise, and the consolation designed unto them therein, they flee for refuge to the hope set before them. ‘The efficacy whereof is, 8. declared from the nature of it, in comparison to an ‘anchor— which we have as an anchor; further amplified, lst. from its properties it is sure, or safe, and steadfast; and also, 2d. 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 to that from aren he had digressed, ch. v. 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 entering by hope into that within the veil, namely, Ist. Because Christ is there. 2d. Because he has entered thither as our forerunner. 3d. From the office wherewith he is there vested, called a priest for ever after the order of Melchisedec, as he had declared, ch. v. 12, all which must be opened | as they occur in the text.
Ky w, that is, say many, εφ᾽ ᾧ, ‘for which cause,’ respect may be had unto the 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 isnot 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 satisfactien 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 to their peace and consolation? And such is God’s love and grace, that he would omit nothing that might tend thereto, 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 God’s oath, expressed in the words following, ‘In this matter, God sware by himself, that thereby the heirs of promise might not only be settled in faith, but moreover, receive therewithal strong consolations.’ And this import of the words we shall adhere to.
Obs. I. 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 it is here proposed; thereinto alone is all grace and consolation resolved. God wills it should be so. Man having fallen off from the grace and love of God, and having 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 soverign will and pleasure of God. And thereunto in the Scripture are they constantly assigned, whether absolutely, that grace is bestowed on any, or comparatively, on one and not another, it is all from the will of God. ‘ For herein is love, not that we loved God, but that he loved us first, and sent his Son to be a propitiation for our sins,’ 1 John iv. 10, Christ himself,
26, 27; our regeneration, John i. 13; James i. 185; our recovery from sin, Hos. xiv. 4. So is our peace and all our consolation, whence he is called the God of all grace, 1 Pet. v. 10, and the God of patience and consolation, Rom. xv. 5, the Author and sovereign Disposer of them all.
So is it also with respect unto grace and mercy considered comparatively as collated on one and not another, Rom. ix. 15,16; 1 Cor. iv. 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 beholden for it. A due consideration of this sovereign spring of all grace and consolation, will greatly influence our minds in and unto all the principal duties of obedience; such as thankfulness to God, Eph. i. 5—5; humility in ourselves, 1 Cor. iv. 7; compassion towards others, 2 Tim. 1. 25, 26. Ε
Let those who stand in need of grace and mercy, (as who doth not) expect them wholly from the sovereign will and pleasure of God, who ‘is gracious unto whom he will be gracious, James i. 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 tall,.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 inquire 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.
First. To ἀμεταϑετον της δουλης. The counsel of God is the eternal purpose of his will, called his counsel, because of the infinite wisdom wherewith it is always accompanied. So that which is called, ‘the good pleasure which he had purposed in himself,’ Eph. 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 aot 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 xl. 13; Rom. xi. 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, which is intended. So it is in hke 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 sowe 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 the 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 God’s eternal decrees of election and reprobation in an admiration of the infinite wisdom of God whence they proceeded, and wherewith they were accompanied, Rom. xi. 33—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 the elect, or heirs of promise; and that in such a way, and accompanied with all such good things,as might secure their faith and consolation. This is the counsel of God, which contained all the grace and mercy of the promise, with the securing them unto believers.
Secondly. Of this counsel it is affirmed that it was immutable, not subject to change. To ἀμεταθετον, is quod μετατιθεσϑαι nequit, ‘that cannot be altered. But the design of God here was not to make his counsel unchangeable, but to declare it so tobe. Forall the purposes of God, all the eternal acts of his will considered in themselves, are immutable. See Isa. xlvi. 10; Ps. xxxiil. 11; Prov. xix. 21, xxi, 30, and their immutability is a neccessary consequent of the immutability of the nature of God, with ‘ with whom is no variableness or shadow of turning,’ Jamesi. 17. ‘The strength of Israel is not a man, that he should repent,’ 1 Sam. xv. 29. And in opposition unto all change or mutability, it is said of God, sim mmx, Ps. cii. 27, which the apostle renders by ov ὃ auroc εἰ; * thou art he always,’ in all respect one and the same. Hence among the Jews non, ‘ He,’ is a name of God, expressing his immutable self-subsistence. But it will be said that there are in the Scriptures many declarations of God’s altering his purpose and his counsels, and repenting him of what he had before determined, being grieved at what he had done, Gen. vi. 6; 1 Sam. 11. 30.
It is agreed by all, that those expressions of repenting, grieving, and the like, are figurative, wherein no such affections are intended as those words signify in created natures, but only an event of things like that, which proceedeth from such affections.
And as to the changes themselves expressed, the schoolmen say not amiss, Vult Deus mutationem, non mutat voluntatem, ‘he willeth a change, he changeth not his will.
But fully to remove these difficulties, the purpose of God and the counsels of his will, may be considered either in themselves, or in the declaration that is made concerning their execution. In themselves they are absolutely immutable, no more subject unto change than is the divine nature itself. The declarations which God makes concerning their execution or accomplishments are of two sorts.
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, John in. 4. Here seems to be an absolute declaration of the purpose of God without any condition annexed, a positive prediction of what he would do, and should come to pass. Either God must change his purpose, or Nineveh must be overthrown. But whereas this destruction was foretold for sin, and impenitency therein, there was an antecedent moral rule in the case, which gives it as complete a condition as if it had been expressed in words. And that is, that repentance from sin will free from the punishment of sin; so that the prediction had this limitation by an antecedent rule—unless they repent. And God declares that this rule puts a condition into all his threatenings, Jer. xviii. 7, 8. And this was the course of God's dealing with the house of Eh, 1 Sam. ii. 80. God doth neither suspend his purpose on what men willdo, nor take up conditional resolutions with respect thereunto. He doth not purpose one thing, and then change his resolutions on contingent emergencies? for he ‘is of one mind, and who can turn him? Job xxiii. 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 did not foresee what Nineveh would do; which to affirmé is to deny his very Being and Godhead. But in order to accomplish his purpose, that Nineveh should not perish at that time, he threatens it with destruction in a way of prediction, which turned the minds of the inhabitants to attend to that antecedent moral rule, which put a condition into the prediction, whereby they were saved.
2. In the declaration of some of God’s counsels and purposes, as to the execution and accomplishment, there is no respect 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 in-
_ tended. 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 befal them in this world. Such was the counsel of God, and such the immutability of it here intended; as it was absolutely unchangeable in itself, so as to man’s concerns and interest in it, it was attended with no condition or reserve.
Thirdly. This immutability God was willing, εἐπιδειξαι, ‘to show, manifest, declare, make known.’ It is not his counsel absolutely, but the immutability of his counsel, that God designed to evidence. His counsel he made known in his promise. All the gracious actings of God towards us, are the executing of his holy immutable purposes, Eph. i. 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 lie, promised before the world began.’ God’s essential veracity is engaged in his promises. And they are SO expressly the declaration of his purposes, that when God had only purposed to give us eternal life in Christ, he is said te 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 John v. 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 particular evidence of the immutability of that counsel w hich they embraced by faith as tendered in the promise. For what was done did not satisfy the fulness of grace and love which he would declare in this matter, no, though it were done so abundantly; but,
Fourthly. He would do it, περισσότερον, more abundantly; that is, beyond what was absolutely necessary in this case. The promise of God, who is the God of truth, is sufficient to give us security. Nor could it be by us discovered how the goodness of God himself should require a further procedure. Yet because something further might be useful, for the reasons and ends before declared, he would adda 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 contidence. 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 1 respect the assurance given, which is more abundant than it could be in or bya single promise. But περισ- σοτερον may refer unto God himself, who gives this assurance; and then it is as much as ex abundanti, when God, who is truth itself, might justly have required faith of us on hissingle promise, yet ex abundanti, from ἃ superabounding love and care, he would confirm it by hisoath. Either sense suits the apostle’s design.
It is declared who they were to whom God intended to give this evidence of the immutability of his counsel, and that is, τοις κληρονο- μοις της ἐπαγγελίας, ‘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 on its accomplishment, Acts 11. 29, i. 25, xi. 46. But it is not they alone who are intended. All the children of the faith of
Abraham are heirs also, Gal. iv. 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, antil they cut off themselves by their unbelief. See Luke 1.72; Micah vii. 20.
Believers are called heirs of the promise on a double account. 1. With respect unto the promise itself. 2. With respect unto the matter of the promise, or the thing promised. This distinction is evidently founded on Heb. xi. 18, 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 formally, and it is the elect of God, as such, who are the heirs of it. God hath designed them unto an interest therein, and a participation thereof; and he confirmed it with his oath, that they might be indueed 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. ix. 6—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. vii. 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 God’s counsel, is made in the promise of the gospel, which is universal, or at least indefinitely proposed to all, how it comes here to be cast under this limitation, that it is made to elect believers, or the heirs of promise only, shall be immediately declared.
What God did in this matter for the ends mentioned, is summarily expressed: ἐμεσιτευσεν ὅρκῳ, ‘he interposed himself by-an oath,’ fidejussit jurejurando. He that 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 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 belevers, to undertake under that solemnity for the accomplishment ot 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.
Obs. I. The purpose of Ged for the saving of the elect by Jesus Christ, is an act of infinite wisdom, as well as of sovereign grace.
Hence it is called the counsel of his will, or an act of his will accompanied with infinite wisdom, which is the counsel of God. And amony all the holy properties of his nature, the manifestation of whose glory he designed therein, there is none more expressly and frequently mentioned than his wisdom. And it is declared,
1. As that which no created understanding of men or angels is able perfectly to comprehend, neither in the counsel, nor in the etfects of it. Hence our apostle shutteth up his contemplation of the ways, paths, and effects of this wisdom, with that rapture of admiration, Rom. ΧΙ, 33—36, ‘O the depths of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, 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 shal! 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 a humble ascription of glory to God thereon. And as to the special effects of this wisdom, the angels themselves desire to bow down, with a humble diligence, in their inquiry into them, 1 Pet. i. 12. And on these considerations, our apostle concludes, that without all controversy the work hereof 15 a great mystery, 1 Tim. iii. 16, which wemay adore, but cannot comprehend. See the name of Christ, Isa. ix. 6.;
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 human nature subjects himself unto him, that God may be all in all, 1 Cor. xv. 24, 28, that is, when the Lord Christ hath finished the whole work of bis 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. i. 17.
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,’ | Cor. i. 24, and that the gospel whereby it is declared, is ‘the Wisdom of God in a mystery,’ 1 Cor, ii. 7, and the whole intended is both expressly and fully laid down, Eph. iii. 8—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 ἸῺ heavenly places might be known by the church ‘the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord.’ The purpose mentioned in the close of these words, is the same with the counsel of God’s will in this place. And this purpose was the fountain, spring, and cause of all those glorious and admirable things, whose declaration was committed 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 πολυποικιίλος σοφία Tov Θεου, ‘the manifold wisdom of God, or the infinite wisdom of God, exerting itself in such wonderful variety of holy, wise operations, as no mind of men nor angels can comprehend.
4, On this account are all the treasures of wisdom and knowledge said to be hid in Jesus Christ, Col. ii. 8. There is not only in him, and the work of his mediation, the wisdom of God, that is, both exerted and manifested, but all the treasures of it; that is, God will not produce any effects out of the stores of his infinite wisdom, but what is suitable and subservient unto what he hath designed in and by Jesus Christ. And may we not,
First. 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 itself. This our apostle declares and at large insisteth on, 1 Cor. i. Had the mind of man fixed on any other reason for the rejection of this counsel of God, some excuse might be pretended for it; but to reject that as folly, which God sets forth and declares as the principal instance of his infinite wisdom, this discovers the horror of its depravation. And those in whom this blindness is prevalent, may be referred unto three sorts.
1. Such as hy whom the gospel is absolutely rejected as a foolish thing, unbecoming the wisdom of God to propose, and their own wisdom to receive. As this was the state of the Jews, and of the Pagan world of oid, and as it is the condition of the Mahometans and relics of the heathens at this day, so I wish that the poison and contagion of this wickedness were not further diffused. But, alas! we see many every day, who, on the account of their outward circumstances, live in some kind of compliance with the name and profession of the gospel, who yet discover themselves sufficiently to hate, despise, and contemn the mystery of it, and the wisdom of God therein.
2. Such as own the gospel in the letter of it, but look on the mystery of it, or the counsel of God therein, as foolishness. Hence, all.the principal parts of it, as the incarnation of Christ, the hypostatical union of his person, his sacrifice and oblation, the atonement and satisfaction made by his death, the imputation of his righteousness, the election of grace, with the power and efficacy of it in our conversion, are all of them either directly exploded as foolish, or wrésted 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 current in the world, without any open control, who do see no reason why, with the first sort, they should openly reject it, nor will be at the pains, with the second sort, to corrupt it, but yet practically esteem it a foolish thing to give place 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,
Secondly. We may learn from hence, that there is no greater evidence of thriving in spiritual light and understanding, than when we find our souls affected with, and raised to a holy admiration of the wisdom and counsel of God, which are declared in the gospel.
Obs. II. The life and assurance of our present comforts and future alory, depend on the immutability of God’s counsel. To secure those things unto us, God shows 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 to on the next verse.
Obs. ΠῚ. The purpose of God concerning the salvation of the elect by Jesus Christ, became immutable from hence, that the determination of his will was accompanied with infinite wisdom:—it was his counsel. All the certainty that is 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 aud unsuited to their purpose, it is, that all their affairs are wrapped up in uncertainties, and most of them end in disappointments and confusion. But as God fixeth on those ends which perfectly comply with his own wmfinite holimess and sovereignty, 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 lie before him in one vein, and fall together under his unalterable determination.
Two things, therefore, may be considered in the wisdom of God, giving immutability to his counsel concerning the salvation of the elect by Jesus Christ.
1. Thereby he saw at once not only whatever was needful for the accomplishing of it, but that which would infallibly effect it. He chose not probable and likely means for it, and such as might do it, unless some great obstruction did arise, such as whose efficacy might be suspended on any conditions and emergencies; but such as should infallibly and inevitably reach the end intended. In the first covenant, wherein God had not immutably decreed to preserve mankind absolutely in their primitive estate, he made use of such means for their preservation, as might effect it, in case they were not wanting to themselves, or that obedience which they were enabled to perform. This man neglecting, the means appointed of God as to their success depending thereon, by God’s own appointment, that end which in their own nature they tended 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 such 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 endwhereunto it is designed.
2. God, in his infinite wisdom, foresaw all the interveniences 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 immutability of his purpose and infallibility of his promise, by singling out first one, then another, and at last the whole posterity of Abraham, towards whom the promise should be accomplished. But yet, after a long season, there came the last and uttermost trial of the whole matter. For the generality of the seed of Abraham rejected the promise also, whereby it appeared really to have been frustrated, and to be of none effect, as our apostle declares in his answer to that objection, Rom. ix. 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. ii. 8. And this was, that all along, and under all those apostasies, he ever had, and ever will have in the world, an elect people, chosen by him before the foundation of the world, in, and towards whom, his purpose was immutable, and his promise infallible. No interveniency can possibly shake or alter what 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 an 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.
Obs. IV. Infinite goodness, as acting itself in Christ, was not satisfied in providing and preparing good things for believers, but it would also show and declare it unto them for their present consolation.—God was willing to show to the heirs of promise; and the end was, that they might have strong consolation. As it is with a good wise father and an obedient son; the father is possessed of a large and profitable estate, and as the son 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 father’s power, it is possible he may otherwise dispose of it, and it may not come to the right heir. But now, if his father 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, co-heirs with Christ and heirs of God, Rom. viii. 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 difticult 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. And God might so deal with us all, giving out the whole revelation of his will in a system of precepts, as some seem to suppose that he hath done. But things are now changed on two accounts; for,
1. It was herein the peculiar design of God to glorify his goodness, love, grace, and mercy, by Jesus Christ, and he will do it in an abundant manner. He had before glorified his eternal power and infinite wisdom in the creation of the world, and all things therein contained, Ps. xix. 1—3; Rom.i. 21. And he had glorified his holiness and righteousness, in giving of the law, accompanied with eternal rewards and punishments. But grace and truth, in the provision of it, and the accomplishment of the promise, came by Jesus Christ, John i. 18. And therefore, that the Lord Chirist in all this may have the preeminence, he will do it in an abundant and inconceivable manner,
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 most difficult 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 itself unto our weakness and our distresses. He doth not therefore only propose his mind and will unto us, as unto grace and glory, but useth all ways possible, to ingenerate in us aconfidence of his willingness to bring us unto a participation of them. He doth every thing that may direct and encourage us, to take a steadfast view of the excellency and immutability of his counsel in this matter. Hence a great part of the Scripture, the revelation of God’s will, is taken up in promises, exhortations, invitations, discourses, and expressions of love, kindness, and compassion. * And in particular, although the promise itself was an abundant security for faith to rest on, as to the immutability of God’s counsel, yet, to obviate all pretences and cast cut all excuses, he confirms it with his oath. And although he did this in particular and expressly unto Abraham, yet he takes all believers, who are his seed, into a participation of the same privilege with him, and manifests how that in swearing unto him, he sware also unto them ail. 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 essential truth of God and his oath, are openly and manifestly engaged to these two things. 1. That nothing but unbelief shall keep off any from the enjoyment of the promise. 2. That all believers, whatever difficulties they may meet withal in themselves, or | objections against themselves, shall certainly and infallibly enjoy the promise and be saved. And the immutability of God’s counsel herein he hath made so evident, that there is no room for any objection against it. This is tendered unto you to whom the gospel is proposed. 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 to believing, unto whom this peace with God is preached, are distinguished into two sorts—them that are nigh, and them that are far off, Eph. 11. 17. This, in the first place, expresseth 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 inquiries whether they should believe or not; 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 determine 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 enlarge.