2. Such as own the gospel in the letter of it, but look on the mystery of it, or the counsel of God therein, as foolishness. Hence all the principal parts of it, as the incarnation of Christ, the hypostatical union of his person, his sacrifice and oblation, the atonement and satisfaction made by his death, the imputation of his righteousness, the election of grace, with the power and efficacy of it in our conversion, are all of them either directly exploded as foolish, or wrested 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 northeast 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 glory, depend on the immutability of God's counsel.-To secure those things unto us, God shews us that immutability. Our own endeavours are to be used to the same end, for we are to give" all diligence to make our calling and election sure." But all depends on the unchangeable purpose of the will of God, which alone is able to bear the charge of so great a work. But this must be further spoken to on the next verse.

Obs. III. 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 VOL. V.

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means weak and unsuited to their purpose, it is, that all their affairs are wrapped up in uncertainties, and most of them end in disappointments and confusion. But as God fixeth on those ends which perfectly comply with his own infinite holiness 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 etfect 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 effectuai unto the end whereunto it is designed.

2. God, in his infinite wisdom, foresaw all the interveniencies on our part that might obstruct the certain accomplishment of the promise. The promise was first given indefinitely unto all mankind in our first parents. But soon after the wickedness of the whole world, with their absolute contempt of the grace of the promise was such, as that any creature would conceive that it would be of none effect, being so visibly, so universally rejected and despised. But a perfect view hereof lying under the wisdom of God, he provided against it for the immutabili ty 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. iii. 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 a one as he should ever inherit the promise. But God foresaw all that hath befallen us, or will do so; and hath in his infinite wisdom provided against all interveniencies, that his purpose might not be changed, nor his promise frustrated.

Obs. IV. Infinite goodness, as acting itself in Christ, was not satisfied in providing and preparing good things for believers, but it would also shew and declare it unto them for their present consolation.-God was willing to shew to the heirs of promise; and the end was, that they might have strong consolation. As it is with a good wise father and an obedient son: the father is possessed of a large and profitable estate, and as the son hath a present allowance suitable to his condition, so, being obedient, he hath a just expectation, that in due time he shall enjoy the whole inheritance, this being usual amongst men, and that which the law of nature directs unto; for parents are to lay up for their children, and not children for their parents. But the whole being yet absolutely in the 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 shew unto him his deeds of settlement, wherein he had irrevocably confirmed unto him the whole inheritance. So God deals with believers, with his children, in this case. He is rich in grace, mercy and glory, and all his children are heirs of it, 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 difficult work and warfare to go through withal, and what it is to serve him in temptations, for their encou

ragement and consolation, he produceth and sheweth them his irrevocable deed of settlement, namely, his promise confirmed by his oath, whereby the whole inheritance is infallibly secured unto them; he was free and willing to shew it unto the heirs of promise. At first, God gave out a 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, Psal. 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. 15. And therefore, that the Lord Christ in all this may have the pre-eminence, he will do it in an abundant and inconceivable manner, above the former declarations of his glory in any other of his attributes. Hence, in the Scripture, the communication of grace is expressed in words that may intimate its exceeding, and passing all understanding, Rom. v. 20. gigicom i xagis, grace did by Christ more than abound.' To abound, expresseth the largest comprehensible measures and degrees; but that which doth more than abound, who can conceive? 1 Tim. i. 14. ὑπερεπλεόνασε δὲ ἡ χάρις το Κυρίκ, • the grace of our Lord did more than abound: it exceeded all comprehension. So that glory which is the effect of this grace, is said to be given, xað bæiçõ And is bigborny, 2 Cor. iv. 17. that is, in an excellency and exceeding greatness no way to be conceived. So plainly the apostle calls the grace of God in Christ, gaλ т, Eph. ii. 7. excelling riches.' That we may know his meaning, he calls it again, ch. iii. 8. τον ανεξιχνίαστον πλάτον, ' riches whereof there is no investigation.' In the pursuit of this design, to exercise and manifest the infinite fulness of his love and goodness, he will not satisfy himself with a mere declaration of his will, but he will have those concerned in it to know it, to understand it, to have the present comfort of it; and because they could not do that without satisfaction in the immutability of his counsel, he evidenceth that unto them by all means possible. And

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thereby he sufficiently manifests how willing he is, how well pleasing it is unto him, that our faith in him should be firm and stedfast.

2. Man is now fallen into a condition of sin and misery. And herein is he filled with so many fears, discouragements and despondencies, that it is the 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 conde scension, 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 a confidence of his willingness to bring us unto a participation of them. He doth every thing that may direct and encourage us, to take a stedfast view of the excellency and immutability of his counsel in this matter. Hence a great part of the Scripture, the revelation of 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 out 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 all. And two things do hence naturally issue.

1. The unspeakable encouragement unto believing, which is given unto all unto whom this counsel of God and its immutability is proposed. The 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. ii. 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