Hebrews 6:17-20

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.

Hebrews 6:17. ᾿Εν ᾧ περισσότερον βουλόμενος ὁ Θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαλλελίας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ, ἐμεσίτευσεν ὅρκῳ, ἵνα διὰ δὺο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι Θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος ἥν ὡς ἄγκυραν ἔχομεν τῆς ψμχῆς ἀσφαλῆ τε καὶ Βεβαίαν, καὶ εἰσερχομένης εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν ᾿Ιησοῦς, κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα.

Εν ᾧ, “in quo,” “qua in re.” Syr., מֶטוּל חָנָא, “propter hoe,” “qua propter.” Some have respect unto the thing itself spoken of, some unto the reasons of things spoken.

Περισσότερον βουλόμενος, “abundantius volens,” “volens ex abundanti.” Syr., יַתִּירָאִית צְבָא “maxime voluit,” “abunde voluit;” “would abundantly.”

᾿᾿Επιδεῖξαι. Manuscript [A] ἐπιδείξασθαι, “ostendere;” “manifestly to set forth.” Τὸ ἀμετάθετον τῆς βουλῆς. “Immutabilitatem consilii,” Bez. “Immobilitatem,” An., Vulg. Lat., Rhem.; “the stability;” which answers neither of the words used which are more emphatical Syr. דְּשׁרּוְדיֵהּ לָא מֶשְׁתַּחֲלַף “that his promise should not be changed.”

᾿Αμετάθετον is that which cannot be altered nor transposed into any other state.

᾿Εμεσίτευσεν ὅρκῳ. “Intervenit juramento,” An. “Fidejussit jurejurando,' Bez. “Interpositionem fecit jurejurando,” “interposuit jusjurandum,” Vulg. Lat. Rhem., “he interposed an oath.” Not properly, for ἐμεσίτευσεν is, “he himself came between, or in the midst; he interposed himself, and gave his oath.” From μέσος is μεσίτης, “interventor,” “fidejussor,” “interpres,” εἰρηνοποίος, “pacificator.” Thence is μεσιτεύω, “mediatorem ago, pacificatoris partes ago;” “to interpose a man's self by any means to confirm and establish peace;” which was here done ὅρκῳ, with “an oath.” The word is used in this place only in the New Testament, as μεσίτης is nowhere used but by Paul, Galatians 3:19-20; 1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24.

Διὰ δύο πραγμάτων ἀμεταθέτων , “ut per duas res immutabiles,” or “immobiles.” Rhem., “that by two things unmovable.” Syr., “which are not changed,” or ought not to be. “By two immutable things.” ᾿Ισχυρὰν παράκλησιν ἔχωμεν, “fortem consolationem habeamus,” “fortissimum solarium,” “validam consolationem habeamus,” “haberemus.” בּוּיָאָא רַבָּא יֶהְוֵא לַן, Syr., “that great consolation should be to us.” ᾿Ισχυράν denotes such a power and strength in that which is denominated by it as is prevalent against oppositions and difficulties; which is most proper in this place.

Οἱ καταφυγόντες, “confugientes, “qui confugimus.” “Qui cursum eo corripimus,” Bez.; “who have hastened our course” or “flight.” “Qui hue confugimus.” Ours, “who have fled for refuge.” And indeed καταφεύγω with εἰπί, εἰς, or πρός, is not used but for “to flee to a shelter, refuge, or protection.” Hence καταφυγή is “refugium,” a refuge that any one betakes himself unto in time of danger.

Κρατῆσαι τῆς προκειμένης ἐλπίδος, “ad tenendum propositam spera;” “to hold the proposed hope.” “Obtinere,” to obtain. Syr., וְנֵאחוּד “that we may hold.” “Ut spem propositam retineumus,” Bez. “Ad obtinendam spem propositam.” Ours, most properly, “to lay hold upon;” for κρατῆσαι, is, “injecta manu fortiter tenere” or “retinere.” ῞Ην ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ τε καὶ βεζαίαν , “safe and firm,” “firm and stable.” Syr., דַּלְבִיךְ בְּנַפְשָׁן דְּלָא תְּתְזִיעִי “which holds our soul, that it be not moved;” expressing the effect, and not the nature or adjuncts of the means spoken of.

Εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος , “et incedentem,” “ingredientem,” “introeuntem usque ad interlora velaminis.” Vulg.,”ad interius velaminis.” “Usque in ea quae sunt intra velum,” Bez. Some respect the place only, some the things within the place. “Which entereth into that within the veil.” Syr., וְעָאֵל לגַו מֵן אַפַי תַּיְעָא, “and entereth into the faces of the gate;” so that interpreter always calleth the veil, “the faces of the gate,” port, or entrance of the temple, namely, the most holy place, because it was as a face or frontispiece unto them that were to enter. See Matthew 27:51.

῞Οπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν . “Ubi praecursor pro nobis introivit.” But “quo” is better; not “where,” but “whither.” Rhem., “the precursor for us.” Syr., כּר דְּקַדַּם עַל חֲלָפַין, “where before Jesus is entered for us;” which determines the ambiguity of ὑπὲρ ἡμῶν, not “our forerunner is entered,” but “the forerunner is entered for us.” [9]

[9] TRANSLATIONS. Whither Jesus is entered, as a forerunner for us.” Scholefield. “Whither Jesus, our forerunner, is for us entered.” Conybeare and Howson. ED.

Hebrews 6:17. Wherein God, willing more abundantly to manifest unto the heirs of promise the immutability of his counsel, interposed himself by an oath: that by two immutable things, in which it was impossible for God to deceive, we might have strong [prevailing] consolation, who have fled for refuge to lay hold on the hope set before us: which we have as an anchor of the soul, both safe and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, Jesus, made an high priest for ever after the order of Melchisedec.

Sundry things are observable in these words.

1. The introduction unto the application of the foregoing discourse to the use of all believers. Wherein [we have],

2. The design of God in the confirmation of his promise by his oath; which was to “manifest the immutability of his counsel.” And this is amplified,

(1.) By the frame, purpose, or mind of God therein; he was “willing.”

(2.) By the manner how he would declare his mind herein; “more abundantly,” namely, than could be done by a single promise. It gave not a further stability unto his word, but manifested his willingness to have it believed.

3. The persons are described unto whom God was thus willing to show the immutability of his counsel; who are “the heirs of promise,” that is, all and only those who are so.

4. The way is expressed whereby God would thus manifest the immutability of his counsel; namely, “by two immutable things,” that is, his promise and his oath: which,

5. Are proved to be sufficient 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.”

7. And thereon they are further described by the way and means they use to obtain the promise and the consolation designed unto them therein; they

“flee for refuge to the hope set before them.”

8. The efficacy whereof is declared from the nature of it, in comparison unto an anchor; “which we have as an anchor:” further amplified,

(1.) From its properties, it is “sure,” or “safe and steadfast;” and also,

(2.) From its use, “it enters into that within the veil.”

9. And this use is so expressed that occasion may be thence taken to return unto that from which he had digressed Hebrews 5:11, 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,

(1.) Because Christ is there;

(2.) Because he is entered thither as “our forerunner;”

(3.) From the office wherewith he is there vested, “made an high priest for ever after the order of Melchisedec,” as he had declared, Hebrews 5:10, all which must be opened as they occur in the text.

1. ᾿Εν ᾧ, that is, say many, ἐφ᾿ ᾧ, “for which cause.” Respect may be had unto the words immediately foregoing, “An oath” among men “is to them an end of all strife:” so a reason is thence inferred why God should interpose himself by an oath in this matter. And the words are rendered by some, as we have seen, “propter quod,” or “propterea;” “in” for “propter” is not unusual. And this then is the coherence, ‘Whereas mankind doth consent herein, that an oath, in things capable of no other proof or demonstration, shall end controversies, satisfy doubts, and put an issue to contradictions, differences, and strife; God took the same way, in an infinite gracious condescension, to give full satisfaction in this matter unto the “heirs of promise.” For what could they require further? Will they not rest in the oath of God, who in doubtful cases do and will acquiesce in the oaths of men? What way could be more suited unto their peace and consolation? And such is God's love and grace, that he would omit nothing that might tend thereunto, though in such a 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 consolation.'And this import of the words we shall adhere unto.

Θεὸς βουλόμενος, “God willing.” Hereinto all that follows is resolved; it is all founded in the will of God. And two things may be denoted hereby:

(1.) The inclination and disposition of the mind of God; he was free, he was not averse from it. This is that which is generally intended, when we say we are willing unto any thing that is proposed unto us; that is, we are free, and not averse unto it. So may God be said to be willing, to have an inclination and an affection unto the work, or to be ready for it, as he speaks in another place, “with his whole heart, and with his whole soul,”

Jeremiah 32:41. But although there be a truth herein, as to the mind andwill of God towards believers and their consolation, yet it is not what is here peculiarly intended. Wherefore,

(2.) A determinate act and purpose of the will of God is designed herein, Θεὸς βουλόμενος is “God purposing” or “determining.” So is the same act of God expressed by Θέλων ὁ Θεός, Romans 9:22, “What if God, willing to shew his wrath;” that is, purposing or determining so to do, And this Θεὸς βουλόμενος, as it respects τὸ ἀμετάθετον τῆς βουλῆς, is the same with κατὰ τὴν βουλὴν τοῦ θελήματος, Ephesians 1:11. Wherefore “God willing,” is God in sovereign grace, and from especial love, freely “purposing” and “determining” in himself to do the thing expressed, unto the relief and comfort of believers.

The sovereign will of God is the sole spring and cause of all the grace, mercy, and consolation, that believers are made partakers of in this world. So is it here proposed; thereinto alone is all grace and consolation resolved. God wills it should be so. Man being fallen off from the grace and love of God, and being every way come short of his glory, had no way 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 favor upon, apostatized sinners; wherefore these things could have no rise, spring, or cause, but in a free, gracious act of the sovereign will and pleasure of God. And thereunto in the Scripture are they constantly assigned. Whether absolutely, that grace is bestowed on any, or comparatively, on one and not another, it is all from the will of God. “For herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins,” 1 John 4:10. Christ himself, with all the grace and mercy we have by him, is from the free love and will of God. So is our election, Ephesians 1:4-5; our vocation, 1 Corinthians 1:26-27; our regeneration, John 1:13; James 1:18; our recovery from sin, Hosea 14:4; so is our peace and all our consolation; whence he is called “the God of all grace,” 1 Peter 5:10; and “the God of patience and consolation,” Romans 15:5; 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 on another, Romans 9:15-16; 1 Corinthians 4:7. 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 endeavors, and to obtain mercy by their own duties and obedience; hut 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 beholding 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, Ephesians 1:3-5; humility in ourselves, 1 Corinthians 4:7; compassion towards others, 2 Timothy 2:25-26.

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, James 1:5; who is “gracious unto whom he will be gracious.” Our own endeavors 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 it all, 2 Timothy 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:

(1.) The “counsel” of God is the eternal purpose of his will, called his counsel because of the infinite wisdom wherewith it is always accompanied. So that which is called the “good pleasure which he hath purposed in himself,” Ephesians 1:9, is termed “the counsel of his own will,” verse 11. Counsel among men, is a rational deliberation about causes, means, effects, and ends, according to the nature of things advised about, and the proper interests of them who do deliberate. In this sense counsel is not to be attributed unto God. For as the infinite, sovereign wisdom of his being admits not of his taking counsel with any other; so the infinite simplicity of his nature and understanding, comprehending all things in one single act of his mind, allows not of formal counsel or deliberation. The first, therefore, of these the Scripture explodes, Isaiah 40:13; Romans 11:34; and although in the latter way God be frequently introduced as one deliberating, or taking counsel with himself, it is not the manner of doing, but the effect, or the thing done, which is intended. So it is in like manner where God is said to hearken, to hear, to see; whereby his infinite knowledge and understanding of all things are intended, these being the mediums whereby we who are to be instructed do come to know and understand what so we do. Whereas, therefore, the end of counsel, or all rational deliberation, is to find out the true and stable directions of wisdom, the acts of the will of God being accompanied with infinite wisdom are called his counsel. For we are not to look upon the purposes and decrees of God as mere acts of will and pleasure, but as those which are effects of infinite wisdom, and 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, Romans 11:33-36.

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 all 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.

(2.) Of this counsel it is affirmed that it was “immutable,” not subject unto change. Τὸ ἀμετάθετον , is “quod μετατίΘεσθαι nequit,” “that cannot be altered.” But the design of God here was, not to make his counsel unchangeable, but to declare it so to be; for all the purposes of God, all the eternal acts of his will, considered in themselves, are immutable. See Isaiah 46:10; Psalms 33:11; Proverbs 19:21; Proverbs 21:30. And their immutability is a necessary consequent of the immutability of the nature of God, “with whom is no variableness, neither shadow of turning,” James 1:17. “The Strength of Israel is not a man, that he should repent,” 1 Samuel 15:29. And in opposition unto all change or mutability, it is said of God, הוּא וְאַתָּה Psalms 102:27; which the apostle renders by Σὺ ὁ αὐτὸς ει῏, “Thou art He,” always in all respects one and the same.

Hence among the Jews הוּא, “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 purposes and counsels, and repenting him of what he had before determined, being grieved at what he had done, Gen 6:6; 1 Samuel 2:30. It is agreed by all that those expressions of” repenting, “grieving,” and the like, are figurative, wherein no such affections are intended as these 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 purposes 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 accomplishment are of two sorts:

[1.] There are some of them wherein there is necessarily included a respect unto some antecedent moral rule, which puts an express condition into the declarations, although it be not expressed, and is always in like cases to be understood. Thus God commands the prophet to declare, “Yet forty days and Nineveh shall be overthrown,” Jonah 3:4. Here seems to be an absolute declaration of the purpose of God, without any condition annexed, a positive prediction of what he would do, and should come to pass. Either God must change his purpose, or Nineveh must be overthrown. But whereas this destruction was foretold for 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, Jeremiah 18:7-8. And this was the course of God's dealing with the house of Eli, 1 Samuel 2:30. God doth neither suspend his purpose on what men will do, nor take up conditional resolutions with respect thereunto. He doth not purpose one thing, and then change his resolution upon contingent emergencies; for “he is of one mind, and who can turn him?” Job 23:13. Nor doth he determine that if men do so on the one hand, that he will do so; and if otherwise, that he will do otherwise. For instance, there was no such decree or purpose of God, as 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 affirm is to deny his very being and Godhead. But in order to accomplish his purpose that Nineveh should not perish at that time, he threatens it with destruction in a way of prediction; which turned the minds of the inhabitants to attend unto that antecedent moral rule which put a condition into the prediction, whereby they were saved.

[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 intended. 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 befall 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 concern and interest in it, it was attended with no condition or reserve.

(3.) This immutability God was willing ἐπιδεῖξαι, 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, Ephesians 1:11. And all the promises of God are the declarations of those purposes. And they also in themselves are immutable; for they depend on the essential truth of God:

Titus 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 to have promised it; namely, before the world began. And this declareth the nature of unbelief: “He that believeth not God, hath made him a liar,” 1 John 5:10; because his essential truth is engaged in his promise. And to make God a liar, is to deny his being; which every unbeliever doth as he is able. But whereas God intended not only the confirmation of the faith of the heirs of promise, but also their consolation under all their difficulties and temptations, he would give a peculiar evidence of the immutability of that counsel which they embraced by faith as tendered in the promise. For what was done did not satisfy the fullness of grace and love which he would declare in this matter, no, though it were done so “abundantly;” but,

(4.) 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 itself should require a further procedure. Yet because something further might be useful, for the reasons and ends before declared, he would add a further confirmation unto his word. And herein as the divine goodness and condescension are evidently manifested, so it likewise appears what weight God lays upon the assuring of our faith and confidence. For in this case he swears by himself, who hath taught us not so to use his name but in things of great consequence and moment. This is the sense of the word if it respect the assurance given, which is “more abundant” than it could be in or by a single promise. But περισσότερον may refer unto God himself, who gives this assurance; and then it is as muck as “ex abundanti:” when God, who is truth itself, might justly have required faith of us on his single promise, yet, “ex abundanti,” from a superabounding love and care, he would confirm it by his oath. Either sense suits the apostle's design.

3. It is declared who they were to whom God intended to give this evidence of the immutability of his counsel; and that is, τοῖς κληρονόμοις τῆς 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 upon its accomplishment, Acts 2:39; Acts 3:25-26; Acts 13:46. But it is not they alone who are intended. All the children of the faith of Abraham are heirs also, Galatians 4:28-29. It is therefore with respect unto all believers absolutely that God confirmed his promise with his oath, though the natural seed of Abraham were respected in the first place, until they cut off themselves by their unbelief. See Luke 1:72-73; Micah 7:20.

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 Hebrews 11:13; Hebrews 11:17; Hebrews 11:39, 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 induced 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, Romans 9:6-12. 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,” Romans 8:17; “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 unto 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.

4. What God did in this matter, for the ends mentioned, is summarily expressed; ἐμεσίτευσεν 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 believers, to undertake under that solemnity for the accomplishment of it; and swearing by himself, he takes it on his life, his holiness, his being, his truth, to make it good. The truths which from these words thus opened we are instructed in, are these that follow:

Obs. 1. The purpose of God 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 among 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 effects of it. Hence our apostle shutteth up his contemplation of the ways, paths, and effects of this wisdom, with that rapture of admiration, Romans 11:33-36,

“O the depth 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 shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.”

The whole issue of our contemplation of the wisdom of God, in the eternal projection of our salvation by Jesus Christ, is only an admiration of that abyss which we cannot dive into, with a humble ascription of glory to God thereon. And as to the especial effects of this wisdom, the angels themselves desire to bow down, with a humble diligence in their inquiry into them, 1 Peter 1:12. And on these considerations our apostle concludes, that “without controversy” the work hereof is a “great mystery,” 1 Timothy 3:16; which we may adore, but cannot comprehend. See the name of Christ, Isaiah 9:6.

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 Corinthians 15:24; 1 Corinthians 15:28: that is, when the Lord Christ hath finished the whole work of his mediation, and brought all his elect unto the enjoyment of God, then shall “God be all in all;” or, therein, or thereby, he will be for ever exalted and glorified, when it shall be manifest how all this great work came forth from him, and is issued in him, Jude 1:25; 1 Timothy 1:17.

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 the wisdom of God,” 1 Corinthians 1:24; and that the gospel whereby it is declared “is “the wisdom of God in a mystery,” 1 Corinthians 2:7: and the whole intended is both expressly and fully laid down, Ephesians 3:8-11,

“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 in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord.”

The “purpose” mentioned in the close of these words, is the same with the “counsel” of 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 πολυποίκιλος σοφία τοῦ Θεοῦ, “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.'And,

4. On this account are all the treasures of wisdom and knowledge said to be hid in Jesus Christ, Colossians 2:3. 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 effect 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,

(1.) Hence see the horrible depravation of nature which by sin is befallen the minds, reasons, and understandings of men? For from hence alone it is that this purpose of God, which was an act of infinite wisdom; that the work which he hath wrought pursuant thereof, whereon are impressed the characters of his manifold wisdom; are esteemed folly, or foolish things unto them. So far are men by nature from seeing an excellency of divine wisdom in them, that they cannot suffer them to pass as things tolerably rational, but brand them as foolish, or folly itself. This our apostle declares and at large insisteth on, 1 Corinthians 1. Had the mind of man fixed on any other reason for the rejection of this counsel of God, some excuse might be pretended for it; but to reject that as folly which God sets forth and declares as the principal instance of his infinite wisdom, this discovereth the horror of its depravation. And those in whom this blindness is prevalent may be referred unto three sorts:

[1.] Such as by 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 Pagan world of old, and as it is the condition of the Mohammedans and relics of the Heathens at this day, so I wish that the poison and contagion of this wickedness were not farther 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 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 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 labor 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 mind and reason of mankind. And it is in none more evident than in those who most boast of the contrary. And,

(2.) 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 unto a holy admiration of the wisdom and counsel of God, which are declared in the gospel.

Obs. 2. The life and assurance of our present comfort and future glory depend on the immutability of God's counsel. To secure these things unto us, God shows us that immutability. Our own endeavors 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 unto on the next verse.

Obs. 3. 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 and unsuited unto their purpose, it is that all their affairs are wrapped up in uncertainties, and most of them end in disappointment 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 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 unto 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 were 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 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 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, Romans 9:6. 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 Galatians 3:8. 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 is 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. 4. 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 the 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 deed of settlement, wherein he hath 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, “heirs of God, and co-heirs with Christ,” Romans 8:17; that is of the whole inheritance that God hath provided for his children. This they have an expectation of by the promise, according to the law of the new covenant. But although their state be thus secured by their being heirs of the promise, yet God, knowing that they have a difficult work and warfare to go through withal, and what it is to serve him in temptations, for their encouragement and consolation he produceth and showeth them his irrevocable deed of settlement; namely, his promise confirmed by his oath, whereby the whole inheritance is infallibly secured unto them. He was free and willing to “show it unto the heirs of promise.” At first God gave out a mere precept as the declaration of his will, and a promise couched in a threatening. This was that which divine goodness, acting in a way of nature, did require, and whereof man had no cause to complain; for as the mind of God was sufficiently declared therein, so man in himself had no grounds of discouragement 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, Psalms 19:1-3; Romans 1:20. 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 1:17. And therefore, that the Lord Christ in all this may have the pre-eminence, he will do it in an abundant and unconceivable 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: Romans 5:20, ᾿Υπερεπερίσσευσεν ἡ χάρις, “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 Timothy 1:14, ῾ψπερεπλεόνασε δὲ ἡ χάρις τοῦ Κυρίου, “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 καθ᾿ ὑπερβολὴν εἰς ὑπερβολήν, 2 Corinthians 4:17; that is, in an excellency and exceeding greatness no way to be conceived. So, plainly the apostle calls the grace of God in Christ ὑπερβάλλοντα πλοῦτον, Ephesians 2:7, “excelling riches.” That we may know his meaning, he calls it again, Ephesians 3:8, τὸν ἀνεξιχςίαστον αλοῦτον, “riches whereof there is no investigation.” In the pursuit of this design to exercise and manifest the infinite fullness 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 thereby he sufficiently manifests how willing he is, how well- pleasing it is unto him, that our faith in him should be firm and steadfast.

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 difficultest thing in the world to raise him unto any hopes of mercy or favor from God. In this lost, forlorn estate, divine goodness, by an infinite condescension, accommodates itself unto our weakness and our distress. 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 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 upon, 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 ensue:

(1.) The unspeakable encouragement unto believing, which is given unto all unto whom this counsel of God and its immutability are proposed. The essential truth of God and his oath are openly and manifestly engaged unto 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 unto 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 unto believing, unto whom this peace with God is preached, are distinguished into two sorts, “them that are nigh,” and “them that are afar off,” Ephesians 2:17. This, in the first place, expresseth the Jews and Gentiles; but, in a parity of reason, it must be extended unto others. Some are comparatively “nigh,” such as have been affected with the word, and brought unto inquiries whether they should believe or no; 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.

(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, Romans 2:12, 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 Thessalonians 1:6-10; however, it declares that they shall fall under a sorer death and destruction than any others, 2 Corinthians 2:16. 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 5:10; 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 aspect 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 unto is not hard to discern. Moreover, it is also from the aggravation 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?” Hebrews 2:3. We may look only on that which lies before us; namely, the infinite condescension of divine goodness, in showing, 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 the 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. 5. 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, Romans 9. 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, verses 1-3, he raiseth an objection against that supposition, verse 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, 7-21. And the substance of his answer is, that although the promise was promiscuously proposed unto all, yet the grace of it was intended only unto the elect; as he also further declares, Hebrews 11:7. 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,

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 its. 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, Romans 11:33-36. 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 immediate revelation or respiration, and the like extra-ordinary 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 unto 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 way, 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 obtaineth,” whilst “the rest are hardened.”

Obs. 6. God alone knows the due measure of divine condescension, or what becomes the divine nature therein. Who 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. 7. So unspeakable is the weakness of our faith, that we stand in need of unconceivable divine condescension for its confirmation. The immutability of God's counsel is the foundation of our faith; until this be manifest, it is impossible that ever faith should be sure and steadfast. 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 we shall see in the next verse:

Hebrews 6:18. “That by two immutable things, in which it was impossible for God to lie, we might have 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,” διὰ δύο πραγμάτων ἀμεταθέτων. Πρᾶγμα 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 promise 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 unconceivable 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, secondly, this makes the evidence absolute and uncontrollable, 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 unto 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 unto change, confirms it with his oath. Moreover, the apostle confirmeth this testimony yet further from the nature of Him by whom it was given: Ἐν οἶς ἀδύνατον ψεύσασθαι Θεόν, “In” (or “by”) “which it was impossible that God should lie” or “deceive.” 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 is, and must be, unto them “an end of all 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 unto 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. 8. 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 mercy 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,

1. 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, Genesis 3:4-6. And as sin thus laid its foundation by the craft of Satan, so it endeavors 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 threatenings of God as to the fearful and eternal ruin of sinners, it were not possible they should live in sin as they do, without any endeavor of amendment, so to flee from the wrath to come. Nor do they think in their hearts that it shall be with them that believe according as God hath promised. They say in their hearts, “The LORD will not do good, neither will he do evil,” Zephaniah 1:12, namely, as he hath either promised or threatened.

(2.) Men think that there are still some reserves and latent conditions in the promises and threatenings of God, and that God knows it shall be otherwise than they seem to portend. By this imagination Satan deceived our first parents as to the truth of God in his threatening. He persuaded them that there was a reserve therein, that was directly contrary unto what the words of it declared; and that by transgressing of his command they should not die, but be wise and like himself. And still men suppose that the promises propose a fair ground, indeed, but that if they should go to build upon it, there is a mine under it, which would be sprung at one time or another, unto their ruin. They cannot apprehend that it shall be with them according unto and as the promise doth declare. If they should attempt to believe, yet one latent condition or other would defeat them of obtaining it; whereas, indeed, the whole and entire condition of enjoying the promise is faith alone.

(3.) Whatever may be the truth of the promise, yet they cannot conceive that God intends them therein; whereas yet there is no declaration or intention of God, whereby our duty is to be regulated and whereon we shall be judged, but what is contained and expressed in the proposal of the promise itself.

On these and the like grounds, the great contest in the world, between God and man, is whether God be true or a liar in his promise. It is not thus directly stated in the minds of men, for they have many other pretences why they do not believe; but this is that which it is resolved into. For “he that receiveth not the testimony of God, maketh him a liar.” So was it with the people in the wilderness, whose carcasses fell therein because of their unbelief. The reasons they pretended and pleaded why they would not attempt to enter the land of Canaan, were, that the people were strong, and giants among them, and the cities walled, Numbers 13:28; Numbers 13:32-33; but the true reason was, their unbelief of God's promise: wherefore God expresseth the sense of his indignation against them with that scheme of reproach, “Ye shall bear your iniquities, and ye shall know my breach of promise,” Numbers 14:34, or ‘see what your unbelief hath brought you unto.'And no otherwise is it with all unbelievers at present, as our apostle at large declares, Hebrews 3 of this epistle. Other things are pretended as the causes of their unbelief, but it is their dissatisfaction in the truth of God that is the true and only cause of it. And as this sufficiently manifests the heinousness of unbelief, so it glorifies the righteousness of God in the condemnation of unbelievers.

2. The curse of the law having, by the guilt of sin, been admitted unto a dominion over the whole soul, it is a great thing to receive and admit of a testimony to the contrary, such as the promise is. What the law speaks, it speaks unto them that are under it, as all men are by nature. And it speaks in the heart of every man that the sinner must die. Conscience complies also, and adds its suffrage thereunto. This fixeth a conclusion in the mind that so it will be, whatever may be offered unto the contrary. But so is the testimony of God in the promise, namely, that there is a way of life and salvation for sinners; and that God offereth this way and an interest therein unto us. Nothing but the exceeding greatness of the power of grace can enable a guilty sinner in this case to “set to his seal that God is true.”

3. When the promise comes, and is proposed unto us, for the most part it finds us deeply engaged into, and, as to ourselves, immutably fixed on other things, that are inconsistent with faith in the promises. Some are interested in divers lusts and pleasures; some are filled with inveterate prejudices, through a vain conversation received by tradition from their fathers; and some have some good hopes in themselves, that in the way wherein they are, by the religion which they profess, and the duties which they perform, they may in time arrive unto what they aim at. When the promise is proposed, the first thing included therein is an utter relinquishment of all these things. As it is a promise of grace, so it excludes every thing but grace. Wherefore, when it is proposed unto any, it doth not only require that it be believed, or God be believed therein, but also, that in order thereunto we part with and utterly renounce all hopes and confidences in ourselves, from what we are or expect to be, and betake ourselves for life and salvation unto the promise atone. Some imagine that it is a very easy thing to believe, and that the souls of men are but deceived, when they are called off from the duties that light and conviction put them upon to the way of faith in the promise; but the truth is, that what from its own nature, and from what is required thereunto or comprised therein, it is, as the most important, so the highest and greatest duty that we are called unto, and which men would of/their own choice rather grind in a mill of the most burdensome duties than once apply their minds unto.

4. The guilt of sin hath filled the mind of every sinner with innumerable fears, doubts, and confusions, that are very difficultly satisfied or removed; yea, the remainders of them do abide in believers themselves, and ofttimes fill them with great perplexities. And these, when the promise is proposed unto them, arise and follow one another like the waves of the sea, James 1:6. No sooner is one of them answered or waived, but immediately another supplies its room. And in them all doth unbelief put forth its power.

And on these grounds it is that poor sinners have such need of the reduplication of divine assurances, that, notwithstanding all pretences unto the contrary, the promise of grace in Christ shall be made good and be accomplished unto them.

SECONDLY, The especial design of God, in this dispensation and condescension, is ἴνα ἔχωμεν ἰσχυρὰν παράκλησιν etc.; “that we might have a strong consolation.” Being engaged in the application of his instance, in the promise and oath of God given unto Abraham, the apostle here plainly dismisseth the consideration of things past under the old testament, in those blessings and temporal things which were typical of things spiritual, and applies the whole unto present believers, and therein unto all those of future ages, “that we might have.” And herein he builds on this principle, that whatever God promised, designed, sware unto Abraham, that he did so promise unto all believers whatever; so that every promise of the covenant belongeth equally unto them with him or any other. And two things the apostle lays down concerning such believers:

1. What God designs unto them;

2. Such a description of them as contains the qualifications necessary unto a participation of what is so designed:

1. The first is παράκλησις. It sometimes signifies “exhortation,” an encouraging, persuasive exhortation. And in that sense it is here taken by some expositors, as Theophylact and OEcumenius; ‘that we might have thereby a prevalent “exhortation” unto faith and patience in believing.'But “comfort” or “consolation” is the most usual signification of the word in the New Testament, as I have showed elsewhere; and that sense of the word alone can be here intended. A consolation it is that ariseth from the assurance of faith, and of our interest thereby in the promises of God. This is that which relieves our souls against all fears, doubts, and troubles; for it either obviates and prevents them, or it outbalanceth them, and bears up our souls against them. For comfort is the relief of the mind, whatever it be, against sorrow and trouble.

And this consolation which God intends and designs for believers is ἰσχυρά, “ solamen fortissimum,” “forte,” “validum,” “potens;” “strong,” “powerful,” “prevalent.” Strong so as to be prevalent against opposition, is that which is intended. There are comforts to be taken, or are often taken, from earthly things; but they are weak, languid, and such as fade and die upon the first appearance of a vigorous opposition; but this consolation is strong and prevalent against all creature-oppositions whatever. Strong; that is, such as will abide against all opposition, a strong tower, an impregnable fortress, a munition of rocks. For it is not the abounding of consolation in us, but the prevaleney of the causes of it against opposition, that is intended.

2. There is the description of the persons unto whom God designs this consolation by the promise, confirmed with his oath: Οἱ καταφυγόςτες κρατῆσαι τῆς προκειμένης ἐλπίδος . There are three things in this description of believers, or the heirs of the promise:

(1.) The way whereby they seek for relief; they “flee for refuge.”

(2.) The relief itself which they seek after; which is “the hope set before them.”

(3.) The way whereby they are made partakers of it; they “lay hold upon it:”

(1.) They are οἱ καταφυγόντες : say we, that “flee for refuge;” “qui cursum corripiunt.” It is the judgment of many that here is an allusion unto him who had slain a man unawares under the law, whose safety and life depended on his speedy flight into one of the cities of refuge, Numbers 35:11-12. And hereunto our translators had undoubtedly respect, whereon they rendered the word, “fleeing for refuge.” And indeed the word itself signifies such an action as is there ascribed unto the man-slayer. For καταφυγεῖν properly, “cursum corripere,” hath respect unto two things:

[1.] An apprehension of danger, or a real surprisal with it, whereon a man takes his flight for deliverance. And so it was with the man-slayer; his apprehension of the approach of the avenger of blood, to take away his life, stirred him up καταφυγεῖν, to flee from the place and condition wherein he was, lest evil should overtake him.

[2.] Speed and diligence in an endeavor to attain that place, or company, or end, which a man proposeth unto himself as the means of his deliverance, and whereby he hopes to find safety. He that doth so flee casts off all tergiversation, stirs up himself, gives no place to sloth or vain hopes, and useth his utmost diligence in the pursuit of his safety. And hereby doth the Holy Ghost lively express the state and condition of all the heirs of promise in this matter. In themselves by nature, as they are children of the first Adam, they are all exposed, upon the guilt of sin original and actual, unto the sentence of the law. God by various means is pleased to awaken them unto the consideration of the danger wherein they are, the execution of that curse which they are obnoxious unto being impendent over them. In this condition they see a necessity of seeking out for relief, as knowing that if it be not obtained they must perish, and that eternally. Love of sin, compliance with the world, hopes of righteousness of their own, do all endeavor variously to retard and hinder them in their design; but when God proceeds to shut them up, to sharpen their convictions, and continually to represent their condition unto them, giving them to conclude that there is no hope in their present condition, at length they stir up themselves unto a speedy flight to the “hope set before them” in the promise. And,

(2.) That is the second thing to be inquired into, namely, what is this

“hope” that is “set before us,” and how it is so:

[1.] Most expositors take “hope” here, by a metonymy of the subject, for the thing hoped for; that is, grace and glory, justification and salvation by Jesus Christ. These things are the subject-matter of the promises, which we desire and hope after. And unto these we may be said to flee for relief or refuge, when in our expectation of them we are supported and comforted.

[2.] Some take “hope” subjectively, for the grace of hope itself. And this we are said to “flee unto,” that is, speedily to betake ourselves unto the exercise of it, as founded in the promises of God, foregoing all other expectations; wherein we shall find assured consolation. [3.] “Hope,” by a metonymy of the effect for the cause, may express the promise itself, which is the cause and means of ingenerating hope in us. And this I take to be the proper meaning of the place, and which is not exclusive of the other senses mentioned. The promise being proposed unto us, is the cause and object of our faith, on the account of the faithfulness of God therein. Faith brings forth hope, whose object is the same promise, or the good things thereof, as proposed from the same faithfulness. Thence is itself called “the hope,” as that without which we could have none, there being neither cause of it nor object for it. And this hope is said to be “set before us,” or to be proposed unto us; which it is in the declaration of the promise or the dispensation of the gospel. Therein it is proposed as the object of our faith and hope, as the means of the strong consolation which God is so abundantly willing that we should receive. And this renders the whole metaphor plain and easy: for it is evident how the promise, with all that we hope for thereby, is “set before us” and proposed unto us in the gospel; as also how we “flee” or betake ourselves thereunto in all distresses for relief. And it is more natural to allow of this metonymical expression in the word “hope,” than to admit of so rough a catachresis in the other part of the words, wherein the grace of hope within us should be said to be “set before us.”

(3.) With respect hereunto we are said to “flee κρατῆσαι ;” that is, εἰς τὸ κρατῆσαι, “ to lay hold on,” “fortiter apprehendere,” “constanter retinere.” The signification of this word, frequently used by our apostle, I have on sundry occasions before declared. It is “injecta manu, totis viribus retinere;” to hold fast what we lay hold on, with all our might and power. There will be many endeavors to strike off the hand of faith from laying hold on the promise; and many more to loosen its hold when it hath taken it; but it is in its nature, and it is a part of our duty, “strongly to lay hold upon,” and “firmly to retain” the promise, when we have reached unto it. And there seems in the whole metaphor to be an allusion unto those who run in a race: for whereas they have a prize or βραβεῖον set before them, they first stir up themselves with all their strength to speed towards the mark; which when they have attained, they both lay fast hold on and bear it away with them as their own. So it is with believers, as to the promise proposed unto them or set before them. They reach out after it, lay hold upon it, reserve it, as to their interest in it, as the only means of their deliverance and salvation, and of that consolation which in every condition they stand in need of. And from the words so opened we may observe, that,

Obs. 9. Sense of danger and ruin from sin is the first thing which occasions a soul to look out after Christ in the promise. It is implied in the word καταφυγεῖν, which includes a respect unto danger to be avoided; whence we render it, “flee for refuge.” As the Lord Christ came to seek and save that which was lost, to call not the righteous but sinners to repentance, to be a physician to the sick and not to the whole; so if men are not sensible of their lost condition, of the sin and sickness of their souls, they will never in good earnest look out after him. And therefore, as those by whom conviction of sin and humiliation for it are despised, as they are by many, despise Christ himself also, who is “the end of the law” and all its convictions “for righteousness;” so the profession of Christ and hopes of salvation by him, is in vain in all those who were never truly made sensible of sin, and the danger of eternal ruin thereby.

Obs. 10. A full conviction of sin is a great and shaking surprisal unto a guilty soul. Hence is such a one here tacitly compared unto him who had killed a man at unawares, He was just before in a condition of peace and safety, fearing no man, but with quietness and assurance attending his own occasions; but having now slain a man at unawares, he finds all things on a sudden changed round about him. Fear within and danger from without do beset him on every hand. If he seeth any man, he supposeth him the avenger of blood; and if he seeth no man, solitude is dreadful unto him. No otherwise is it with them who are thoroughly convinced of sin. They were alive, as the apostle speaks, Romans 7, and at peace; fearing no more evil than they felt, perhaps persuading themselves that all things were well between God and their souls, or not much solicitous whether they were or no. In this state the commandment comes and discovers their guilt, and danger thereon; and unveils the curse, which until now was hidden from them, as the avenger of blood ready to execute the sentence of the law. This being a thing which they never expected nor feared, fills them with great surprisals. Hence are those cries of such persons, “What shall we do to be saved?” that argue a great distress and no small amazement. And those who know nothing of these things are utterly ignorant both of sin and grace.

Obs. 11. The revelation or discovery of the promise, or of Christ in the promise, is that alone which directs convinced sinners into their proper course and way. This is the setting of a hope before them, wherein they are called to look unto their strong tower as prisoners of hope, that they may be brought out of the pit through the blood of the everlasting covenant. The man-slayer probably might have many contrivances suggested in his mind how he might escape the danger whereunto he was exposed. To leave his present habitation, to lie hid, to betake himself unto woods or deserts, and the like vain hopes, might present themselves unto him. But all these things did but keep him out of his way, and divert him from his duty; and the longer he entertained them in his thoughts, the more his danger was increased and his life hazarded. It was the remembrance alone of the city of refuge, set before him in the law, that directed him to his proper duty, and set him in his way unto safety. It is no otherwise with persons under the convictions of sin. Many things present themselves unto their minds, with hopes of relief attending them. Sin itself with a continuance therein will do so; so also will sloth, and the procrastination of present duty; but especially some duties themselves, a righteousness by the works of the law will do so, and with many is effectual unto their ruin. Whilst these, or any of them, are attended unto, the way of duty and safety is hidden from the eyes of sinners. But when the promise, Christ in the promise, is proposed unto them, is “set before them,” so soon as they direct their eyes that way, they see their course plain before them, and what it is they must betake themselves unto, if they intend a deliverance out of the condition wherein they are.

Obs. 12. Where there is the least of saving faith, upon the first discovery of Christ in the promise it will stir up the whole soul to make out towards him, and a participation of him. As faith is begotten in the soul by the promise, so the first natural, genuine act of it tends unto a further interest in and participation of that promise. In going to Christ upon his call and invitation, in laying hold upon him in the promise, consists the nature, life, and being of the duty, obedience, and grace, of that faith which is in the heirs of promise.

Obs. 13. It is the duty and wisdom of all those unto whom Christ in the promise is once discovered, by any gospel means or ordinance once set before them, to admit of no delay of a thorough closing with him. Many things, yea, things innumerable, will offer themselves with subtilty and violence unto that end; yea, all the craft and power of the gates of hell will engage to the same purpose; but as faith, being really set on work, will prevail against them all, so it is our duty to avoid them, as those which, under specious pretences, strike at the life and eternal welfare of our souls.

Obs. 14. There is a spiritual strength and vigor required unto the securing of our interest in the promise, κρατῆσαι, “to lay fast and firm hold upon it.” The greatness of our concern therein, the opposition that will be made thereunto, the love wherewith our faith ought to be accompanied, do require the utmost of our strength and diligence herein.

Obs. 15. The promise is an assured refuge unto all sin-distressed souls who betake themselves thereunto.

Obs. 16. Where any souls, convinced of sin by the charge of the law, and of their own lost condition thereon, do betake themselves unto the promise for relief, God is abundantly willing that they should receive strong consolation. For herein doth the nature of that faith consist which hath the promise of pardon, justification, and salvation, given unto it. And hereon I might enlarge, to manifest the true nature of that faith which hath the promises, but I must not too far digress.

Hebrews 6:19. “ Which [hope] we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil.”

Having made mention of our “hope” with respect unto the promise of God, he adds an account of the use of that hope in the course of our faith and obedience. And he leaves herein the metonymical signification of the word, returning unto that which is proper, namely, the grace of hope in us. But this he doth not absolutely, but as it includes its object, or the promise laid hold upon by faith. For he doth not expressly mention hope itself, but includes it in the relative article, and so respects not itself alone, but its object also, which he had mentioned before, hope as arising from, or caused by and fixed on, the promise of God. Wherefore the use of hope, as fixed on and mixed with that promise, securing our interest therein, is that which he declares in this verse. And three things are to be briefly spoken unto in the opening of these words:

1. The nature of this hope;

2. Its use and properties;

3. Its operation and effects.

The first is included, the second expressed under a natural, and the third under a typical similitude:

First, The grace of hope being not expressly mentioned, but only included in the words, and that not with respect unto its essence and nature, but its use and operation, here is no occasion given to insist upon it. Only whereas it. is supposed as the principal subject of the proposition, it may briefly be spoken unto.

This “hope” elsewhere he calls our “confidence,” and ascribes a καύχημα, a “glorying” or “boasting, unto it, Hebrews 3:6; and a πληροφορία, or “full assurance,” Hebrews 6:11. Wherefore it is that grace whereon our assurance, or that full persuasion of faith which gives confidence and glory, doth depend. And there is nothing more adverse unto it than the common notion of hope; for it is generally conceived as a dubious, uncertain, fluctuating expectation of that which may be or may not be for the future. Now although such expectations of all sorts may be included in the general notion of hope, yet are they excluded from the nature and use of that grace of hope which is recommended unto us in the Scripture. For this is a firm trust in God for the enjoyment of the good things contained in his promises, at the appointed season, raising in the soul an earnest desire after them, and expectation of them. And for want of the knowledge of the nature of this grace, many live without any benefit of its exercise. Let two things concerning it be observed, and they will give light into its nature and use:

1. That it springs from faith, in that it fixeth all its expectation on the good things in the promise, and that as promised. But it is faith alone that receives the promise and giveth an interest therein.

2. That its nature and essence consists in trust in God; which if it be not the foundation of all its exercise, whatever may be so called is but a deceiving presumption, Psalms 33:18; Psalms 42:5; Psalms 130:5, etc. Wherefore it is the fiduciary act of faith on God in the promise, as it respects the good things of it, as yet absent, future, unenjoyed.

Secondly, The use and operation of this hope the apostle expresseth by a double metaphor, the one taken from things natural, the other from things instituted and typical. Its use he sets forth by a metaphor taken from things natural; it is the “anchor of the soul, firm and stable:” and its operation by a metaphor taken from things typical; it “entereth into that within the veil.”

First, In itself, and as unto its use, he compareth it unto an anchor; it is the “anchor of the soul:” for the souls of believers, it seems, have need of an anchor. And there is much instructive efficacy in such similitudes. They are the only lawful images in things sacred. For that which in itself is invisible, is by a suitable representation proposed unto the reason of the mind, and even objected unto sense itself. Hence, as used in the Scripture, they are eminently communicative of spiritual light and experience unto the soul. And this instructive allusion is to be taken from the principal ends of the things compared, and ought not to be extended unto other circumstances which belong not thereunto; yea, a dissimilitude is allowed in them all. Wherefore our hope, as before described, is compared unto an anchor;

1. With respect unto its use;

2. With respect unto its adjuncts and properties:

1. As for the nature and use of an anchor, it is to hold fast the ship whereunto it doth belong, and to keep it steady. And it is principally of use at two seasons:

(1.) In storms and tempests, when the art and skill of the mariners are overcome by the fierceness of the wind and sea so that they cannot steer the ship in its right course, nor preserve it from rocks or shelves. Then is an anchor cast out; which, if it have the properties here mentioned, will hold fast and retain the ship in safety against all outward violence.

(2.) When ships are in their harbor, that they may not be tossed up and down at uncertainty, that men may attend their occasions and not be driven to and fro with every wind (which our apostle alludes unto, Ephesians 4:13-14), an anchor is cast to keep the vessel steady unto its posture.

There are therefore two things supposed in this allusion:

(1.) That the souls of believers are sometimes exposed unto storms; and a stress of spiritual dangers, persecutions, afflictions, temptations, fears, sin, death, and the law, do make up these storms that ofttimes beat upon them. And they are compared here unto storms,

[1.] Because of their violence. There are degrees in them, and some are far more urgent than others, as storms are of various sorts; but generally all of them have one degree or other of fierceness and violence.

[2.] Because of their tendency. They tend in their own nature unto ruin and destruction. It falls out, indeed, sometimes, that a storm at sea, although it terrify the passengers and discompose the ship, yet, accidentally falling in with its course, for a season doth speed it in its voyage; but in their own nature all storms tend unto ruin and destruction. So likewise do all the ways and means whereby the state of believers with their interest in the promise is assaulted; they all tend unto the ruin of their souls It is true, through the holy, wise disposal of all things by the Lord Jesus Christ, they do for the most part issue in the growth of their faith and furtherance of their salvation; but this they have not of themselves, their work and tendency are of another nature. Our apostle gives us a description of these storms, with the use of this anchor in them, and the success thereof in the safety of the souls of believers, Romans 8:33; Romans 8:36; Romans 8:38, etc.

(2.) The ordinary occasions of this life, and our duties towards God and men therein, are like the tradings of ships in their harbour; for therein also a good and sure anchor is necessary for them, the neglect of the use whereof hath proved ruinous to many. And without that which spiritually answers thereunto, we shall fluctuate up and down in all that we do, and be in continual hazard of ruin. In these seasons “hope,” as before described, is the “anchor of the soul.” And as that is let down through the waves and darkness of the ocean by its cable, until it comes to fix itself in the bottom; so our hope, let out as it were by the sure word of God, entereth into that wherein it fasteneth itself, and fixeth the soul.

2. The allusion respects the properties of an anchor; which as here expressed are two, the one respecting its nature, the other its use:

(1.) It is ἀσφαλής, ‘“ sure,” that will not fail; it may be safely trusted unto. The substance of it is firm, the proportion of it is suited unto the burden of the ship; and it is no fair-promising and yet deceitful engine.

(2.) In its use it is βεβαία, “firm and steadfast,” which no violence of winds or storms can either break or move from its hold. Such is hope unto the soul:

(1.) In its nature it is ἀσφαλής, sure, and not a deceiving imagination. It “maketh not ashamed,” Romans 5:5, by any failure or disappointment.Groundless presumptions are the deceitful engines whereby the souls of multitudes are ruined every day, of no more use than if the mariners should cast out a log or a burden of straw to stay their vessel in a storm. But hope, proceeding from and built on faith, is infallible, and will not deceive.

(2.) In its use it is Βεζαία, “firm and invincible” against all oppositions; not indeed from itself, but from the ground which it fixeth upon, namely, Christ in the promise, as the next words declare. For,

Secondly, The way or means whereby this spiritual anchor secures our souls is expressed in the words following, “And which entereth into that within the veil.” And herein there is a dissimilitude in the comparates. For an anchor is cast downwards, and fixeth itself in the earth at the bottom of the sea; but hope ascendeth upwards, and fixeth itself in heaven, or in that which is therein. And we must inquire,

1. What is this “veil;”

2. How hope “entereth it;”

3. What is “that within it” that hope entereth into:

1. For the “veil” itself, the apostle unto that natural allusion which he insists upon adds also one that is typical, which renders the whole context figurative, as we showed before. The veil, therefore, here alluded unto, was that which parted the most holy place from the sanctuary or body of the temple. This our apostle calls “the second veil,” Hebrews 9:3; and here “the veil” absolutely. For the body of the temple, whereinto only the priests entered to offer incense, was separated from the people by the first veil, as the most holy place was from that by the second veil. Through the former the ordinary priests passed every day to offer incense; through the latter the high priest passed, and that once a-year. Now that which was denoted hereby, with respect unto Christ and his priesthood, was the aspectable heavens, through which he passed in his ascension into the glorious presence of God. See our exposition on Hebrews 4:14. “Within the veil,” therefore, is within and above these visible heavens, the place of God's glorious residence, the holy tabernacle not made With hands, where the Lord Christ continueth to administer for his church.

2. This hope “entereth into,” or passeth through. The heavens are as a veil unto the sense and reason of men; there their sight and their thoughts are bounded, they can neither discern nor judge of any thing that is above or within that veil. But faith, with hope, pierceth through it; no created thing can keep them at a distance from God himself. As an anchor stays not in the waves of the sea, as it cannot fix itself in the waters, but pierceth through them until it comes unto solid earth in the bottom; no more doth or can the hope of a believer fix itself on any thing under these heavens, but it pierceth through all till it comes within the veil. And this it doth,

(1.) Under the conduct of faith, which goes before it, and presents unto it the things hoped for, Hebrews 11:1;

(2.) By the rule and line of the word, which on no occasion it will vary from. And,

3. This it doth εἰς τὸ ἐσώτερον, “to that which is within.” And what is it that is within this veil? Not an ark and a mercy-seat, not tables of stone and cherubim, the work of men's hands; but the things signified by them; God himself on a throne of grace, and the Lord Christ, as the high priest of the church, standing at his right hand; God the Father as the author of the promise of grace, Christ as the purchaser of all mercy, the counsel of peace being between them both. Here hope fixeth itself, to hold the soul steadfast in all the storms and tempests that may befall it. Wherefore that which hope fixeth on within the veil, is,

(1.) The Father as the author;

(2.) The Lord Christ as the purchaser;

(3.) The covenant as the conveyance of all grace: which were all typically represented by the things within the veil of old. And the apostle makes use of this expression for two reasons:

(1.) Because our faith and hope are not now fixed and bounded on types, shadows, and obscure representations of the good things of the promise, as things were under the old testament. All these things are now passed away, and we have immediately to deal with God and Christ Jesus.

(2.) To instruct the Hebrews in the nature and use of the old tabernacle institutions, and from thence in the true nature of the priesthood of Christ, which he is now returning unto. And we may observe from these words,

Obs. 17. That all true believers are exposed to storms and tempests in this world. This makes anchors so necessary for them. The wise God would not have provided an anchor for them, and enjoined its use, if he had not known they would be exposed unto storms. He that dwells at peace in his house, of all things thinks least of an anchor. But we are to look for storms. Suppose we might pass our time of sojourning here without outward troubles, which yet he is exceedingly unwise who promiseth unto himself any such thing, whilst we are in the flesh, and accompanied with so many occasions of distress on every hand, yet who can escape from those inward trials, exercises, and troubles, from temptations, darkness, sin, and the law, wherewith we are often tossed and afflicted, and it may be for a season not comforted? For,

Obs. 18. These storms would prove ruinous unto the souls of believers, were they not indefeasibly interested by faith and hope in the promise of the gospel. Every storm almost will be too hard for ships without cables or anchors. And as little security have we in a time of trial from any thing in ourselves, if hope hold not fast on the promise, which is the “anchor of the soul.” And this it will do if it be genuine. For,

Obs. 19. No distance of place, no interposition of difficulties, can hinder the hope of believers from entering into the presence of, and fixing itself on God in Christ. It pierceth through the clouds, passeth through the heavens, stops not at their glorious veil, until it comes unto the eternal Fountain and Spring of all grace and mercy. And therefore,

Obs. 20. The strength and assurance of the faith and hope of believers is invisible unto the world. They enter in within the veil, where no eye of reason can pursue them. There all their concerns are hid; and the secret influence which unto all purposes they have from thence is sometimes admired, sometimes derided, by the blind and wicked world. However, it is effectual to their good. For,

Obs. 21. Hope firmly fixed on God in Christ by the promise, will hold steady, and preserve the soul in all the storms and trials that may befall it. It is an “anchor both sure and steadfast.” Wherefore,

Obs. 22. It is our wisdom at all times, but especially in times of trial, to be sure that our anchor have a good holdfast in heaven. This alone will be our preservation and security, if we are fixed on that within the veil.

Hebrews 6:20. “ Whither the forerunner is for us entered, Jesus, made an high priest for ever after the order of Melchisedec.”

The apostle issueth this long digression, as he doth all his other discourses, in the person of Christ; who being “the author and finisher of our faith,” with him he begins, and in him he ends continually. And three things he aims at in this verse:

1. To give new assurance unto the efficacy and prevalency of hope fixed on the promise, as it enters in unto that within the veil; namely, because Christ, our high priest, is there. It enters there, ὅπου, “ whither” Christ is gone. Even heaven itself would be no safe place for us to fix the anchor of our trust and hope in, if Christ were not there; for without him there would be no throne of grace in heaven, as there could have been no typical throne in the sanctuary without the mercy-seat. And this contains the relation between the two verses; wherein we see that,

Obs. 23. After the most sincere performance of the best of our duties, our comforts and securities are centred in Christ alone. Our hope, entering within the veil, is a safe anchor, because Christ is there.

2. The apostle in these words, by an artificial transition, lands us on that coast which he all this while hath steered towards; and this is the priesthood of Christ as represented in that of Melchisedec. This he had asserted, Hebrews 5:10; but, upon the consideration of the depth of this mystery, the importance of the subject-matter of it, with the present state of the most of these Hebrews, he engageth into that long digression, for their due preparation unto the hearing and receiving of it, which we have now passed through. Wherefore, having discharged his conscience and duty towards them in various admonitions, he returns again in these words unto that design and discourse which there he had broken off. And from the nature of his digression we may learn, that,

Obs. 24. As the minds of men are greatly to be prepared for the communication of spiritual mysteries unto them, so the best preparation is by the cure of their sinful and corrupt affections, with the removal of their barrenness under what they have before learned and been instructed 3: It is to no purpose, yea, it is but the platting of new wine into old bottles to the loss of all, to be daily leading men into the knowledge of higher mysteries, whilst they live in a neglect of the practice of what they have been taught already.

3. He gives an account of the Lord Christ, unto whom he hath now reduced his discourse, in sundry particulars, as,

(1.) He expresseth him by his name, ᾿Ιησοῦς, “Jesus.” And by the interposition of this name here the apostle may design two things:

[1.] To mind us of the signification of it, whence the reason of his assumption of it was taken. Jesus signifies a “Savior;” and he was called Jesus, “because he was to save his people from their sins,” Matthew 1:21, He, therefore, concerning whom all these things are affirmed is to be considered as our Savior; who had the name of a Savior given him by God himself, with respect unto the work which he was to do, 1 Thessalonians 1:10. And he is Jesus still, “able to save to the uttermost them that come unto God by him.”

[2.] To reflect on the common use of that name in the world. This was the name under which he was reproached, reviled, crucified and slain as a malefactor. They crucified Jesus. Wherefore the apostle, treating here of the glorious exaltation of the Son of God, that none might pretend or fancy to themselves that it was any other thing or person that he intended, he expresseth him by that name whereby he was known in the world, under which he was reproached and suffered. And this all the apostles were careful to inculcate in the first preaching of the gospel: “Jesus of Nazareth,” Acts 2:22. “This Jesus hath God raised up,” verse 32. “His Son Jesus, whom ye delivered up, and denied in the presence of Pilate,”

Acts 3:13. “Jesus Christ of Nazareth, whom ye crucified,” Acts 4:10. “Jesus, whom ye slew and hanged on a tree,” Acts 5:30. For as they testified hereby that they were not ashamed of his cross, so they laid in security for faith against all those fond imaginations which have been since vented, that Christ in heaven and in us is somewhat else than that Jesus who was crucified on the earth. This is that which, by the use of this name, he calls our faith unto, namely, that it is one and the same Jesus who was humbled and is exalted, who died ignominiously, and lives for ever in glory.

Obs. 25. This same Jesus is our Savior in every state and condition; the same on the cross, and the same at the right hand of the Majesty on high. Hence he is still represented in heaven as “a Lamb slain,” Revelation 5:6. And all apprehensions unto the contrary are destructive unto the whole foundation of the gospel.

(2.) He describes him by that office and action whence our hope receives its great encouragement to enter within the veil, namely, that he is πρόδρομος ὐπὲρ ἡμῶν, a “fore-runner for us,” and as such is entered in thither.

In this place alone is this title assigned unto the Lord Christ, though the things intended in it are elsewhere expressed. And so it must be said concerning the name of a “surety,” which our apostle makes use of in the next chapter, verse 22. Great, mysterious truths may often be comprised in one word, used and employed by the Holy Ghost for our instruction; and therefore every word of the Scripture is diligently to be searched into.

It is indifferent whether we render the words, “the forerunner for us” (that is, our forerunner) “is entered;” or “the forerunner is entered for us.” In the first way, the qualification of his person, a forerunner for us; in the latter, the design of his action, the forerunner acting for us, is intended. Both come to the same purpose; and our translators so place the words as if they inclined unto the latter sense. Two things we are to inquire into:

[1.] What is a forerunner.

[2.] What the Holy Ghost would instruct us in by this ascription unto Christ, or he is a forerunner entering within the veil for us.

Πρόδρομος, “precursor,” is one who in an affair of public concern makes speed by himself unto the place whereunto the affair belongs, to give an account of it, and to dispose of all things needful and suited unto the disposal of the affair that he reports. Commonly, indeed, such a public harbinger is inferior unto those who come after, under whose conduct the main of the affair doth abide; but this is only where he who is the forerunner or harbinger is so and no more. But now, although the Lord Christ be a forerunner also, yet he is more; he is the person in whose hand lieth the whole affair and its conduct. And he was himself the forerunner because of the greatness of the matter he had in hand, not manageable by any other. And we may consider the words distinctly:

1st. His being a “forerunner;”

2ndly. “For us;”

3dly . Where he is so, “within the veil.”

1st . He is, in his entrance into heaven, or the holy place, πρόδρομος, a “forerunner.” This the high priest of old, when he entered once a-year into the holy place, was not. He entered thereinto himself, but he made no way for any to follow after. He did not go before the people, to give them an entrance into the holy place; but both by his entrance and his return signified their exclusion for ever. We have, then, herein another instance of the excellency of our high priest and his office. When he entered into the holy place, he did it not merely for himself, but to go before, to lead and conduct the whole church into the same glory.

2dly . He is a forerunner ὑπὲρ ἡμῶν, “for us;” that is, for all believers, for the whole church, in all times, ages, and places. And this he is three ways:

(1st.) By way of declaration. It belongs unto a forerunner to carry tidings, and to declare what is the success that hath been obtained in the affair which he giveth an account of. The Lord Christ, entering into heaven, makes an open declaration that he hath led captivity captive, spoiled principalities and powers, triumphed over them; that he hath obtained his portion, and divided the spoil with the strong, Isaiah 53:12; that he hath rescued his church from the power of sin, Satan, death, and the law. And there were two parts of the triumphant declaration made by this forerunner of the church:

[1st.] That he had discharged his original engagement for the salvation of believers under the old testament, on the faith whereof they were accepted with God and saved. Hence, upon his entrance within the veil, they also join in that doxology, Revelation 5:9-12. And he was their forerunner also. For although I have no apprehension of the “limbus patrum” fancied by the Papists, yet I think the fathers that died under the old testament had a nearer admission into the presence of God upon the ascension of Christ than what they enjoyed before. They were in heaven before, the sanctuary of God; but were not admitted within the veil, into the most holy place, where all the counsels of God in Christ are displayed and represented. There was no entrance before, either as to grace or glory, within the veil, Hebrews 9:8; for, as I said, within the veil are all the counsels of God in Christ laid open, as they were typed in the holy place. This none could or were to behold before his own entrance thither. Wherefore he was their forerunner also.

[2 dly.] To declare the redemption of all the elect that were to follow him in their several generations. This is triumphantly declared in heaven, Psalms 47:5-7; Psalms 68:18; Psalms 68:24-26.

(2dly.) By way of preparation. And this is twofold:

[1st.] With respect unto our present gracious entrance into the holiest by faith and prayer. This way was not made for us whilst the old tabernacle was standing, Hebrews 9:8; but this way is now prepared for us by our forerunner, Hebrews 10:19-22. We have an entrance into heaven even whilst we are here on the earth. An entrance is made for our faith, for our hope, for our prayer. Wherever they enter, our souls do enter and are present. And this entrance we make daily, and that with boldness and assurance, on the account of our forerunner.

[2 dly.] As unto our future entrance into glory. Under this capacity, as a forerunner, it belongs unto him to prepare mansions for us in his Father's house, whither he is gone; and which he hath promised to do, John 14:2-3. He prepares mansions for us, and he prepares us for those mansions, suiting grace and glory unto each other. Heaven, indeed, is ready for us, whenever we are meet and ready for heaven.

(3dly.) By the way of possession. He had now obtained for the church eternal redemption; and purchased for them, and in their name, an everlasting inheritance, Acts 26:18. This he went, for them and in their name, to take possession of; and to reserve it in the heavens for them, 1 Peter 1:4. Hereon, being by adoption made heirs of God, they come to be co-heirs with Christ, Romans 8:17; and are at last admitted into the same glory with him. So is he a forerunner for us.

3dly . As a forerunner he is “entered within the veil;” that is, into heaven itself, the place of the glorious presence of God. And this also may be considered two ways:

(1st.) With respect unto what he hath already done for us; and two things are included therein:

[1 st.] That he hath completely finished the work he had to do upon the earth. He had absolutely won the victory, and secured the church from all its spiritual adversaries. Without this, a triumphant entrance into heaven had not been granted unto him.

[2 dly.] God's blessed approbation of all that he had done here below, Isaiah 53:11-12; Philippians 2:6-11.

(2dly.) With respect unto what he hath yet to do for us. Hence it is that he is not said absolutely to enter into his glory, but to enter as a priest, as through a veil, as into the holy place; where he continues as our forerunner in the exercise of that office, as the apostle declares in the close of the verse, “Made an high priest for ever after the order of Melchisedec;” whereof we must treat in the next chapter.

Obs. 26. Now the Lord Jesus being thus entered into heaven as our forerunner, gives us manifold security of our entrance thither also in the appointed season. This he assures us of, John 14:3; John 14:19. For,

1. He passed through all the storms of trials, temptations, persecutions, and death itself, that we are exposed unto, and yet is landed safely in eternal glory. His anchor was trust and hope in all his storms, Hebrews 2:13; Isaiah 1:7-9. And it was tried to the utmost, Psalms 22:8-10. It preserved him in them all; and will be no less faithful unto the whole church. As he hath thus gone before us, he is able to succor us, and hath given us in himself a pledge of success.

2. He is now where our hope is fixed, namely, within the veil, where he takes care of it, and will preserve it unto the end.

Obs. 27. Again; if the Lord Christ be entered into heaven as our forerunner, it is our duty to be following him with all the speed we can. And it is required hereunto, 1. That we be willing to follow him in the way wherein he went, as well as unto the place whither he is gone. And the way he went was,

(1.) The way of obedience, Hebrews 5:8-9;

(2.) The way of suffering, Hebrews 12:2. Holiness and the cross are the two essential parts of the way whereby our forerunner entered into glory.

2. That we burden not ourselves with any thing that will retard us, Hebrews 12:1.

Obs. 28. And we may see whereon the security of the church doth depend, as to the trials and storms which it undergoes in this world.

He that can consider the opposition that is made unto it in the world; the counsel, the power, and the malice, which are engaged unto its ruin, on the one hand; and its own weakness, solitariness, and helplessness, on the other, cannot but admire whence it is that it is preserved one moment from destruction.

There is no proportion between its visible defense and the visible opposition that is made unto it. It is Jesus, our forerunner, who is within the veil taking care of all our concerns, that is alone our security.

Obs. 29. And what will he not do for us, who in the height of his glory is not ashamed to be esteemed our forerunner? what love, what grace, what mercy may we not expect from him? And,

Obs. 30. When our hope and trust enter within the veil, it is Christ as our forerunner that in a peculiar manner they are to fix and fasten themselves upon.