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.

2. It discovers the heinous nature of unbelief. The gospel, which is a message of love, peace, mercy and grace, yet never makes mention of unbelief but it annexeth damnation unto it: "He that believeth not shall be damned." And although they shall also perish unto whom the gospel is not preached, Rom. ii. 12. yet the gospel, though it speaks not exclusively unto others, yet principally it declares the inevitable destruction, the everlasting damnation of them, who believe not when the promise is declared to them, 2 Thess. i. 6-10. However, it declares that they shall fall under a sorer death and destruction than any others, 2 Cor. ii. 16. And the reason of this severity is taken partly from the nature of unbelief, and partly from the aggravation of it. The nature of unbelief consists in a refusal of the testimony of God, so making him a liar, 1 John v. 10. and in esteeming that which he proposeth as his power and wisdom to be weakness and folly. Hence there is no way of sin or rebellion against God whatever, that casts such scorn and indignity upon him. So.that it is in itself the greatest of sins, as well as the root and cause of them. Yet such is the blindness of corrupted nature, that many who will boggle at other sins, especially such as look with a severe threatening as pect on a natural conscience, as adultery, theft and murder, yet concern themselves not at all in this unbelief, but rather approve themselves in their infidelity. Yet is there not one unto whom the gospel is preached, but if he do not really receive the Lord Christ as tendered in the promise, he doth what lies in him to declare God to be a liar, foolish in his counsels, and weak in his operations. And what account this will come to, it is not hard to discern. Moreover, it is from the aggravations that it is accompanied withal, from the nature of the thing itself, and the way whereby it is proposed unto us: "How shall we escape if we neglect so great salvation ?" Heb. ii. 3. We may look only on that which lies before us; namely, the infinite condescension of divine goodness in shewing, manifesting, and declaring the immutability of his counsel by oath. Whereas therefore he hath done all to this end that was possible to be done, and more than ever would have entered into the heart of any creature to desire or expect, the woful condition of unbelievers, both as to this sin, and misery which will follow thereon, is inexpressible. For those that will despise all that God will do, yea all that he can do, to give them assurance of the truth and stability of his promises given in a way of grace,

have no reason to expect, nor shall receive any thing, but what he will do, and can do, in a way of justice and vengeance.

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

of

Let us always remember, that in these things we have to do with him who is greater than we, and who giveth no account of his matters. What if God will take this way of procedure, and give no reason of it? who are we, that we should dispute against God? Wherefore, our apostle having at large discoursed this whole matter, and pleaded the absolute freedom of God to do whatever he pleaseth, winds up the whole in a resignation of all unto his sovereignty, with a deep admiration of his unsearchable wisdom, wherein it is our duty to acquiesce, Rom, xi. 33-35. But yet I may add,

That the nature of the thing itself doth require this dispensation of the promise indefinitely to all, though the benefit of it be designed to some only. For the way whereby God will give a participation of the promise unto the heirs of it, being by the administration of his word, and such means as are meet to work on the minds of men, to persuade and prevail with them unto faith and obedience, he would not do it by imme

diate revelation or inspiration, and the like extraordinary operations of his Spirit alone, but by such ways as are suited to glorify himself and his grace in the rational minds of his creatures capable thereof. Now this could no way be done, nor can unto this day, but by the declaration and preaching of the promise, with commands, motives, and encouragements to believing. In this work, all those whom he employs, are utterly ignorant who they are who are heirs of the promise, until they are discovered by their actual believing: wherefore, they have no other work, but, in the first place, to propose the promise promiscuously unto all that will attend unto it, leaving the singling out of its proper heirs unto the sovereign grace of God. So the word is preached unto all indefinitely, and the election obtains, whilst the rest are hardened.

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

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

VER. 18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before

us.

Two things in general, the apostle further designs in this verse. 1. That the declaration which God had made of the immutability of his counsel in this matter, was every way sufficient and satisfactory. 2. What was the especial end and design which he had therein, towards the heirs of promise? For the first, he doth it by declaring the evidence given, and the nature of it, which consisted in two immutable things. Δια δυο πραγματων αμεταθέτων. Πραγμα is an act or deed, such as we make and deliver, when we convey any thing from one to another: an instrument of an assurance. This is the pro

mise and the oath of God. Security is given by them, both from their own nature, and also because they are two; two witnesses whereby the thing intended is established. But what need was there of two such things? Is it because one of these was weak, infirm, alterable, such as may be justly challenged, or excepted against; that the other is added to strengthen and confirm it? No, saith the apostle, both of them are equally immutable. Wherefore, we must still carry along with us, the infinite and inconceivable condescension of God in this matter, who, to obviate our temptations, and relieve us under our weaknesses, is pleased to give this variety unto his divine testimony, which he did ex abundanti; not only beyond what he was any way obliged unto, but whatever we could desire or expect.

For, 2. This makes the evidence absolute and uncontrolable, that as they are two things which are produced to make it good, so they are both of them equally immutable; such as neither in their own nature, nor in their execution, were any way exposed or liable unto alteration. For the promise itself was absolute, and the thing promised depended on no condition in us, on nothing without God himself. For there was in the promise itself, all the springs of all that is good, and of deliverance from all that is evil, so that on every side it brings along with it, the condition of its own accomplishment. But whereas God in the covenant of works, did give no promise to mankind but what was conditional, and suspended on such things on our part, as might, or might not be, whence it came to pass, that we sinned and came short of it; God in the giving out of this promise, which is the foundation of the covenant of grace, to assure us that it is utterly of another nature, and such as on no occurrence is liable to change, confirms it with his oath.

Moreover, the apostle confirmeth this testimony yet further, from the nature of him by whom it was given. Ev ois advratov Vivrardai Olor, in, or by which it was impossible that God should lie,' or deceive. raras is not absolutely to lie, but by any means to deceive him who hath cause to trust what we say or do. The highest security among men, consists in a pro

mise confirmed with an oath; and this is, and must be unto them an end of strife, for higher they cannot go. But yet it is possible there may be a lie and deceit in their testimony, and he who trusts in them may be deceived, as it often falls out in the world. For although the things themselves are good, and such as would secure the interest of truth only, yet men that use them are changeable, yea liars. But it is God who makes use of them in our case, and therefore, it is impossible that he should lie. God having made this double engagement of his truth and faithfulness, it is utterly impossible that he should deceive any one thereby.

But why doth the apostle put an emphasis upon this, that "by these things" it was impossible that God should lie or deceive? For it is necessary unto God from his own being, that it should in all things be impossible for him to lie. He cannot lie, he cannot deceive, he cannot deny himself or his word: these things are repugnant unto his being. I answer, that the apostle speaks not of the nature of the things themselves, but . of their manifestation with respect unto us. Nothing was added to the promise of God to render it more certain, firm and stable; but an addition was made unto it, to give our minds greater security. God's immutability in promising, and impossibility in deceiving, are both equally from his nature, but the distinct proposition of them, is needful unto our encouragement and establishment.

Obs. VIII. Fallen sinful man stands in need of the utmost encouragement that divine condescension can extend unto, to prevail with him to receive and lay hold of the promise of grace and merey by Jesus Christ.

There is nothing that we are so prone unto, as to distrust the promises of God. Nothing that we are with more difficulty won over unto, than to mix them with faith. To evidence this, we may consider,

First, That the first entrance of sin into the world, was by a disbelief of the truth of God; yea, that very sin formally consisted in an apprehension, that God in his promises and threatenings had a mind to deceive us, Gen. iii. 4-6. And as sin thus laid its foundation by the craft of Satan, so it endeavours to carry on its building. It continually suggests to the hearts and minds of men, that they shall certainly be deceived in trusting to God's promises.

For, 1. Secret thoughts there are in the hearts of men (which are deceitful above all things, and desperately wicked) that neither the promises nor threatenings of God are true, in the terms and sense wherein they are proposed unto them. They neither think that it shall be so bad with any, as he threateneth, nor so well as he promiseth. Did men believe the