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 ivns in widos. 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 xparnoa;" that is, siç rò xparñoαı,—" to lay hold on," "fortiter apprehenΚρατῆσαι. dere," "constanter retinere." The signification of this word, frequently used by our apostle, I have on sundry occasions before declared. It is "injectâ manu, totis viribus retinere ;"to hold fast what we lay hold on, with all our might and power. There will be many endeavours 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 ßpasiov 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. IX. 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 xarapuyen, 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. X. 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, Rom. vii., 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. XI. 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. XII. 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. XIII. 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. XIV. There is a spiritual strength and vigour required unto the securing of our interest in the promise,-xparnoa, "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. XV. The promise is an assured refuge unto all sin-distressed souls who betake themselves thereunto.

Obs. XVI. 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.

Ver. 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.

"Hy.

This "hope" elsewhere he calls our "confidence," and ascribes a zaúxnua, a "glorying" or "boasting," unto it, Heb. iii. 6; and a λnpopopía, or “full assurance," chap. vi. 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, Ps. xxxiii. 18, xlii. 5, cxxx. 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."

Ὡς ἄγκυραν τῆς ψυχῆς.

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 be