fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul both sure and stedfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

§1. The subject proposed. 2. (I) The words interpreted. $3. The immuta bility of God's counsel. Confirmed by an oath, $5. Two immutable things, what. $6. For consolation. $7. To whom. $9, 10. Hope, the Chris. tian's anchor. $11, 12. Jesus our fore-runner. $13. (II) Observations. The sovereign will of God the spring of all grace $14 In conjunction with infinite wisdom. $15. The purpose of God is immutable. §16--26, Other observations.

N

§1. In this last part of the chapter two things are farther designed by the apostle;

First, an explication of the purpose and end of God in his promise,

Secondly, a confirmation of the whole privilege.

§2. (I.) "Wherein God willing" (Ev 4) “wherein," that is, say many, (EQ) for which cause. Respect may be had either, to the words immediately foregoing, "an oath among men is to them an end of strife." Whereas mankind doth consent herein, that an oath, in things capable of no other proof or demonstration, shall end controversies, satisfy doubts, and put an issue to contradictions, differences, and strife; God took the same way in an infinite, gracious condescension, to give full satisfaction in this matter to the heirs of promise. Or, this expression (ev) may respect the whole subject matter; in this matter God sware by himself, that thereby the heirs of promise might not only be settled in faith, but moreover might receive therewith strong consolations; and this import of the words we shall adhere to. (sos Beλouεvos) God willing, is, God in soyereign grace, and from special love, freely purposing and determining in himself to do the thing expressed, for the relief and comfort of believers.

§3. "The immutability of his counsel." The coun-sel 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," Ephes. i, 9, is termed the "counsel of his will," ver. 11. The end of counsel, or all rational deliberation, is to find out the true and stable directions of wisdom; hence 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 that are effects of infinite wisdom, and therefore most reasonable, although the reasons of them be sometimes unknown to us. (To apɛlabelov) immutability is (quod μεlaliðεσα, nequit) "what cannot be altered." But the design of God here was not to make his counsel unchangeable, but to declare it to be so. For all the purposes of God, all the eternal acts of his will, considered in themselves, are immutable.

This immutability God was willing "more abundantly to shew to the heirs of promise." (Exideα) to shew, 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; but whereas God intended not only the confirmation of the faith of the heirs of promise, but also their consolation under all their difficulties and temptations, he would give a peculiar evidence of the "immutability" of that counsel which they embraced by faith as tendered in the promise. Yea he would do it (TEpistolεpov) more abundantly; that is, beyond what was absolutely necessary in this case; he swears by himself, even he who hath taught us not to use his name but in things of great consequence and moment. This is the sense of the word if it respect the assurance given, which is more abundant than it

could be in or by a single promise. But the word (TEPIGσolεpov) may refer to God himself, who gives this assurance; and then it is as much as ex abundanti; from a superabounding love and care he would confirm it by his oath. Either sense suits the apostle's design.

"To the heirs of promise," that is, believers, all believers, both under the Old and New Testament; who are here so called with respect to the matter of the promise or the thing promised, in which they have an actual interest by faith; 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."

§4. To this end God (eμeditevcev opuw, fidejussit jurejurando) interposed by an oath. He that confirmeth any thing by an oath is fidejussor, one that gives security to faith, and this 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 justly requireth the faith of them to whom it was given. For what could any reasonable person require farther to give than 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; yet out of his infinite love and condescension he will give them a higher pledge and evidence of his faithfulness; he mediated by an oath; he interposed between the promise and the faith of believers, to undertake the accomplishment of it; and

swearing by himself, he takes it on his life, his being, his holiness, and his truth, to make it good.

$5. "That by two immutable things, (xpaypaтWV) acts, and deeds, such as we make and deliver when we convey any thing from one to another. The word (paya) denotes an instrument of assurance. But what need was there of two such things? Is it because one of these was weak, alterable, and such as may be justly 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 to his divine testimony, which he did ex abundanti; not only beyond what he was any way obliged to, but beyond whatever we could desire. (Εν οις αδυνατον ψευσασθαι Θεον) In or by which it was impossible that God should lie or deceive. The word (vara) 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 promise confirmed with an oath; and this must be to them an end of strife, for higher they cannot go. But yet it is possible there may be a lie or deceit in their testimony, and he who trusts to them may be deceived, as it often happens; 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 that makes use of them in our case, and therefore it is impossible that he should lie. The apostle speaks not of the nature of the things themselves, but of their manifestation with respect to us. God's immutability in promising, and impossibility in deceiving, are both equally from his nature; but the distinct

proposal of them is needful to our encouragement and establishment, as immediately added.

§6. "That we might have a strong consolation. (Iva EXEV) "That we might have:" herein he builds on this principle, that whatever God promised and sware to Abraham, he did the same to all believers; so that every promise of the covenant belongeth equally to him and them. (Пapanλnow) a consolation, that ariseth from the assurance of faith, and of our interest thereby in the promise of God: this is that which relieves our souls against all fears, doubts, and troubles,—and this consolation is (xvpav) strong, powerful, prevalent; "strong," so as to be prevalent against opposition; it is not the abounding of consolation in us, but the preva. lency of the causes of it against opposition, that is intended.

§7. "Who have fled for refuge." (Oi naтaQuyoYTES, qui cursum corripiunt) that fly for refuge; it is the judgment of many that here is an allusion to him who had slain a man unawares under the law, whose safety and life depended on his speedy flight to one of the cities of refuge, Numb. xxxv, 11, 12; and hereunto our translators had undoubtedly respect, whereon they rendered the word "flying for refuge." And indeed the word itself signifies such an action as is there ascribed to the manslayer; for the word (naтaQuyεw, properly cursum corripere) hath respect to an apprehension of danger, or a real surprisal, whereon a man takes his flight for deliverance, and likewise speed and diligence in an endeavor to attain a proposed end, as the means for his deliverance, and whereby he hopes to find safety. And hereby doth the Holy Ghost express in a lively manner the state and condition of all the heirs of promise in this matter.

But what is this "hope set before us?" Hope, by a thetonymy of the effect for the cause, may express the