•^ layy^av TrapaicXijcriy k^w^ufr, {)y wg uyKvpav t-^ofxer a(T<pu\T] t£ kcu fitftaiav.
as could not possibly have been avoided, if that member, which is a mere periphrasis, or description of the persons possessing that consolation, had not intervened.
But can " consolation" properly be called " an anchor of the soul?" Most assuredly it may: for where consolation is wanting, the soul is liable to be tempest-tost, and driven to and fro by every wind of temptation ; but where consolation abounds, there the soul is kept firm and immoveable ; agreeably to what God himself has said, " The joy of the Lord is our strength''." And hence St. Paul unites the two, in his prayer for the Thessalonian converts : " Now our Lord Jesus Christ himself, and God, even our Father, which hath given tis everlasting consolatio7i and good hope through grace, comfort your hearts, and stablish you in every good word and work^"
I say then, that the word " consolation" should, if my view of it be right, have been here supplied ; even the consolation arising from a view of " the immutability of God's counsels," which are made over to us in express promises, and confirmed to us with an oath : it is this consolation, I say, which is indeed '" the anchor of the soul" spoken of in our text. And it is remarkable, that in other parts of this same epistle, the Apostle speaks of his consolation in precisely the same view : *' We," says he, " are Christ's house, if we hold fast the confidence, and the rejoicing of the hope, firm unto the end :" and again ; " We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end^:" and again; "Cast not away your confidence, which hath great recompence of reward^."
That " hope" may be fitly represented as an anchor, there can be no doubt ; but the doubt is, what is the anchor here spoken of: and that, I say again, is the consolation arising from an assured confidence in the promise and oath of an unchanging God.
d Neh. viii. 10. « 2 Thess. ii. 16, 17.
^ Heb. iii. 6, 14. ftefiaiav KaTaa-)(^u)fxtp, in both places.
g Heb. X. 3.5.
2295.] Ti'f: christian's anchor. 251
Let us now proceed to consider, II. On what ground it must be cast —
It is said to " enter into that within the vail." Other anchors descend into the deep : this ascends to the highest heavens, and lays hold on the very throne of God.
We might here speak of the things which were within the vail ; as the mercy-seat, on which abode the bright cloud, the Shechinah, the symbol of the Deity ; and the ark, which contained the law, and which M^as covered by the mercy-seat : and we might shew how this anchor of the soul fixes on them, even on a reconciled God and Father, and on the Lord Jesus Christ, who has fulfilled the law for us. But it will be better to adhere more simply to the preceding context, and to speak of the anchor as fixing on the immutability of a promise-keeping God. This is a proper foundation for it to rest upon : nor can we by any means lay too fast hold upon it. For, God has from all eternity entered into covenant^with his only-begotten Son ; engaging, if he would assume our nature, and " make his soul an offering for sin, he should see a seed who should prolong their days, and the pleasure of the Lord should prosper in his hand^." To this the Son consented : and, having taken our nature upon him, he has fulfilled every part of his engagement ; never ceasing from his work till he could say, " It is finished." Now, will the Father recede from his engagements ? Assuredly not : for '* He is not a man, that he should lie ; or the son ofman, thathe should repent'." Having confirmed " his promise with an oath, it is impossible for him to lie ;" since " both the one and the other are abso- lutely immutable''." On this covenant, then, we may lay hold ; and on it we may rest, as " ordered in all things, and sureV In it, every thing is provided for us that we can stand in need of, whether for time or for eternity : it engages to impart to every one that