The Triumph of a True Christian Described, Commentary on verse · Verse 24, 25
VERSE 24.25.
For we are ſaued by hope: but hope that is ſeene is not hope: for how can a man hope for that which he ſeeth?
But if we hope for that we ſee not, we do with patience abide for it.
OVr Apoſtle hath now finiſhed his confirmation of that propoſition of his, that the glorie wherewith Gods children ſhall be inueſted in heauē, is both exceeding great glorie, & alſo moſt certaine and ſure glorie; hauing confirmed it both by the expectation of the creature, and alſo by the expectation of ſuch as hauehave the firſt fruits of the Spirit.
Now in this 24. verſe, in the firſt words of it the Apoſtle preuents an obiection. For ſome might ſay to him, You tel vsus that ſuch as hauehave the firſt fruits of the Spirit waite for the adoption, euen the redemption of our bodie: why, are not we being true beleeuers, and hauing the firſt fruits of the Spirit, the adopted ſonnes and daughters of God? are not we alreadie redeemed? This the Apoſtle preuents, by making knowne that though we being true beleeuers, and hauing the firſt fruits of the Spirit, and be the adopted ſonnes and daughters of God, and be redeemed, yet we hauehave not the conſummation of our adoption, and the accompliſhment of our redemption, but we ſtill waite for it. For why, our ſaluation is by hope: For (ſaith he) we are ſaued by hope: and therefore our redemption is not yet complete, it is not yet fully perfected. Now the neceſſitie of this conſequence, we are ſaued by hope, and therefore hauehave not the conſummation of our adoption, and the accompliſhment of our redemption, is further confirmed from the obiect of hope, that hope hath for the obiect of it things that are not ſeene, and things that are not preſent; which the Apoſtle propounds by denying the obiect of hope to be things ſeene. But hope (ſaith he) that is ſeene is not hope: or the thing hoped for is not a thing ſeene. Prouing that from common ſenſe, that it were verie abſurd and ridiculous for a man to hope for that which he ſees and hath in preſent poſſeſſion, in the laſt words of 24. verſe: For how can a man hope for that which he ſeeth? Then verſe 25. the Apoſtle makes knowne the true obiect of hope to be things not ſeene; and withall concludes his argument with this hypotheticall propoſition, that if we hope for that we ſee not, for that which is not preſent, but abſent from vsus, we do with patience abide and waite for it: therein infolding an exhortation; and he driues to this generall purpoſe, namely, to perſwade the beleeuing Romans and other true beleeuers, patiently to beare the croſſe, and other afflictions that here in this world they meete withall, and to waite for a full deliuerance from them, and for their full redemption hereafter. And thus we ſee the drift and purpoſe of the Apoſtle in theſe two verſes, and the ſumme and ſubſtance of them.
And here we hauehave theſe things in generall layed before vsus, firſt a propoſition, We are ſaued by hope. Secondly hope, deſcribed by the obiect of it, that the thing hoped for is not preſent, but a thing abſent and not ſeene.
And thirdly, that hope hath a patient waiting adioyned to it.Interpretation. I will now lay forth the ſence and meaning of theſe two verſes. For we are ſaued by hope. By the perſons here vnderunder the word we, the Apoſtle meanes himſelfe and the true beleeuing Romans, and all other true beleeuers. Are ſaued. Saluation is ſometimes in the Scripture taken for the beginning of ſaluation, conſiſting in new birth, and in the remiſſion of ſinnes, and reconciliation with God in Chriſt, as Tit. 3.5. ſaith the Apoſtle, Not by the workes of righteouſneſſe which we had done, but according to his merciemercy he ſaued vsus, by the waſhing of the new birth, and the renewing of the holy Ghoſt. But here it ſignifieth the fulneſſe and perfection in heauen, namely, the glorification and happie eſtate both of the ſoule and bodie in the kingdome of heauen: and ſo the meaning is, we hauehave full and perfect ſaluation, euen the glorification and happineſſe both of our ſoules and bodies in heauen. By hope, or in hope: that is, not in preſent poſſeſſion, but ſo as we do expect and looke for it hereafter; for the word hope here ſignifies the grace of hope in the heart and ſoule, whereby euerie true beleeuer doth certainly expect and looke to enioy ſaluation promiſed. But hope that is ſeene. The word hope is here in the firſt place by a metonymie put for the thing hoped for, and ſo the word hope is vſed, Coloſſ. 1.5. For the hopes ſake which is layed vp for you in heauen: that is, for the eternall happineſſe, life, and glories ſake layed vp for you in heauen. But in the ſecond place, the word hope is put for the grace of hope in the heart: and ſo the meaning is, when the thing hoped for is ſeene, that is, preſent, and is poſſeſſed, it is not the obiect of hope, and it ceaſſeth to be hoped for. For how can a man hope for that which he ſeeth? as as if he had ſaid, for hope is an expectation of good things to come; and things preſent, or things poſſeſſed, cannot be the obiect of hope. But if we hope: that is, if we expect & looke for that good thing which is not preſent, and before our eyes, and poſſeſſed: we do with patience abide for it: that is, we do waite till the time come that we be poſſeſſed of it, and do enioy it, patiently and conſtantly bearing the euils, croſſes, and afflictions we meete withall in the meane time. Now then thus conceiue we the meaning of the words of theſe two verſes, as if the Apoſtle had ſaid.
For I and you, and all true beleeuers, hauehave full and perfect ſaluation, euen the glorification and full happineſſe both of our ſoules and bodies in heauen, not in preſent poſſeſſion, but ſo as we do expect and looke for it hereafter, or we hauehave and hold it now in hope. Now when the thing hoped for is preſent, and is poſſeſſed, it ceaſſeth to be hoped for: for hope is an expectation of good things to come, and a man cannot hope for things preſent, or for things that are by him alreadie poſſeſſed; but if we do expect and looke for the good thing which is not preſent, or poſſeſſed, we do waite till the time come that we be poſſeſſed of it, and do enioy it, patiently and conſtantly bearing euils, croſſes, and afflictions that we meete withall in the meane time: and ſo indeed we expecting and looking for full and perfect ſaluation, euen perfect happineſſe both of our bodies and ſoules in heauen, we do with a patient bearing of all things that befall vsus in the meane time, waite till the time come that we be poſſeſſed of it, & do enioy it.
Come we now to ſtand on theſe two verſes more particularly as they lye in order; and firſt to free the Apoſtles propoſition in the firſt words of the 24. verſe, We are ſaued by hope, from that which the Papiſts do falſely faſten on it, and would thence gather. In that the Apoſtle ſaith, We are ſaued by hope, the Papiſts do note and conclude, that therefore we are not ſaued by faith onelyonly, but that hope is alſo the cauſe of our ſaluation. This cauill may eaſily be remoued, if we remember how this propoſition hath bene expounded, namely, that true beleeuers here in this world hauehave full and perfect ſaluation in heauen, not in preſent poſſeſſion, but ſo as they do expect and looke for it hereafter; they hauehave it by hope, or rather in hope, and their ſaluation is a thing not preſently ſeene and poſſeſſed, but it lyeth in hope, or it is a thing hoped for: will it thereupon follow, that therefore hope is the cauſe of their ſaluation? Is hope and expectation of a good thing promiſed, the cauſe of enioying of it when it is had? A man hath a piece of land or mony promiſed him, and he hopes & looks to hauehave it and to enioy it in time, is his hope and expectation of it the cauſe of his enioying it? nothing leſſe. So true beleeuers expecting and looking for promiſed ſaluation, is their hope and expectation the cauſe of their ſaluation? no ſuch matter. And therefore it is a falſe concluſion the Papiſts hence gather, that we are ſaued by hope, & therefore hope is the cauſe of ſaluation. I leaue this, and to point at one thing briefly that may be of vſe: This propoſition, we are ſaued by hope, or in hope, being vnderſtood as we hauehave expounded it, it giues vsus to vnderſtand thus much, it plainly teacheth vsus.
Doct. 1 That the full and perfect ſaluation of Gods children, and of true beleeuers,Gods childrē hauehave their ful and perfect ſaluation in this life, not in preſent poſſeſſion, but onelyonly in hope and expectation. it lyeth vnderunder hope, and it is a thing that they hauehave not in preſent poſſeſſion, but onelyonly in hope and in expectation. Though the Lord giuegive his children here in this world ſome beginnings of eternall happineſſe and ſaluation, in their regeneration, in the firſt fruits of his Spirit, in peace of their conſciences, and their ioy in the holy Ghoſt; yet their full and perfect ſaluation is not otherwiſe had and held of them in this life, but onelyonly in hope and in expectation. And to this purpoſe ſpeakes S. Iohn, 1. Ioh. 3.2. that though we be now ſons of God, yet it doth not appeare what we ſhall be: no, it appeares not to our ſelues how happie and glorious we ſhal be. And as the Apoſtle ſaith, Col. 3.3. Our life, that is, our happie & glorious life, begun in this world to be made perfect in the life to come, is hid with Chriſt in God. It is hid, not only frō the eyes of the world, but alſo from our owne eyes, in reſpect of the fulneſſe and perfection of it: and therefore the Apoſtle ſaith, 2. Cor. 5.7. We (here in this world) walke by faith and not by ſight: we here liue in hope and expectation of full and perfect ſaluation, we hauehave it not in preſent poſſeſſion. For why,
This world is not a place of full and perfect happineſſe and ſaluation, Reaſon. the Lord hath appointed heauen to be the place where it ſhall be enioyed as the Apoſtle ſaith, the hope of the beleeuing Coloſſians, that is, life and glorie they hoped for, was layed vp for them in heauen. And 2. Corinth. 5.1.2. the Apoſtle ſaith, If our earthly houſe of this tabernacle were deſtroyed, we hauehave a building giuen of God, an houſe not made with hands, but eternall in the heauens: for therefore we ſigh, deſiring to be clothed with our houſe which is from heauen. And therefore the full and perfect ſaluation of Gods children, and of true beleeuers, it lyeth in their hope, and it is a thing they hauehave not in preſent poſſeſſion, but onelyonly in hope & in expectation.
And therefore for the vſe, it concernes euerie one of vsus on Ʋſe 1 this ground to looke to our hope of heauen and of ſaluation.We muſt labour to make our hope of heauen and ſaluation as ſure as poſſibly we can. We know that men will prie into all their hopes & poſſibilities touching the matters of this world, and if it be a thing in reuerſion that may haply do good to ſome of their children, they are carefull to take it into their hope, and to make their hope of it as ſure as they can: Oh much more ought we to looke into our hope of heauen and of ſaluation, and to labour to looke that it be as ſure as poſſibly we can. Our full and perfect ſaluation it lyeth in our hope, and it is a thing in reuerſion and in expectation; then labour we to hauehave a liuely hope of it, as the Apoſtle cals it. 1. Pet. 1.3. Euerie one of yeares will ſay, he hopes to be ſaued, and he hopes to go to heauen, though he hauehave no ground for it but his owne ſtrong conceit, being an ignorant perſon, or liuing in knowne ſinnes, and ſo deceiuing his owne ſoule. But let vsus (as we tender our euerlaſting happineſſe and good) labour to hauehave hope of full and perfect ſaluation on a good ground, and neuer reſt till we hauehave ſuch an hope of heauen as will not deceiue vsus, nor make vsus aſhamed, as the Apoſtle ſpeakes of hope. Queſt. Rom. 5.5. And if we would know what that hope is, I anſwer: Anſw. ſuch an hope as is a liuely reſemblance of life eternall, ſuch an hope as doth make vsus expreſſe and ſhew forth in this life the beginnings of that life that is layed vp in heauen in ſome meaſure of holineſſe and puritie, innocencie and louelove towards God, and towards all that beare Gods image, and that is the hope that will yeeld true comfort, and will not deceiue vsus when we ſtand in moſt need of comfort. If thou ſay, thou hopeſt to be ſaued, and yet thou art not able to ſhew forth thine hope in any meaſure of conformitie of thy life to life eternall, but thy life is rather an expreſſe image of thine owne corruption, and a ſhewing forth of the vile luſts of thine owne heart, and thy life is ſtained with many foule ſinnes, or at leaſt thy life is but a ciuill honeſt life, a life of nature, and led according to naturall reaſon; thy hope is not ſound and good, it is but a vaine hope, it will deceiue thee, and make thee aſhamed, and diſappoint thee of comfort when thou haſt moſt need of comfort. And let vsus conſider it in reaſon, can a man ſay and that truly, he hopes for heauen, and yet his verie breath ſtinkes of hell; he is euer and anon breathing and belching out blaſphemous oathes, curſing, ſwearing, lying, ſlandering, and reuiling, and reproching the Saints and ſeruants of God, and ſpeaking euill of the wayes of God? No, no, euerie one that hath a ſound and good hope of heauen purgeth himſelfe euen as he is pure. 1. Ioh. 3.3. Whoſoeuer hath a ſound and good hope of heauen, he is thereby ſtirred vp to a daily repentance and reformation of his life: and that is the thing that euerie one of vsus muſt find in our ſelues, if we would hauehave ſound and good hope of eternall Ʋſe 2 happineſſe and ſaluation.
We muſt looke to the keeping of our ſound & liuely hope, & to the preſeruing of it.One other vſe is to be made of this point: is it ſo that full and perfect ſaluation of Gods children and of true beleeuers is layed vp in hope? Is it a thing that they hauehave not in preſent poſſeſſion, but onelyonly in hope and expectation? Surely then it concernes euerie one of vsus (as I hauehave ſaid) to looke to our hope of heauen, and not onelyonly to looke that our hope of heauen be ſound and good, and ſuch as will not deceiue vsus nor make vsus aſhamed, but we being ſuch as hauehave a liuely hope, a ſound and good hope of heauen, we muſt looke to the keeping of that hope, and to the maintaining and preſeruing of it as a moſt precious iewell, and as a thing of ſpeciall vſe and conſequence, whereon depends our eternall good, euen the eternall good both of our ſoules and bodies: our full happineſſe and ſaluation is layed vp in our hope, and we hold ſaluation by hope, or in hope; and if our hope faile vsus, our comfort is gone: and therefore it concernes vsus carefully to looke to the keeping and maintaining of our hope of heauen. And know we that Satan hath a ſpeciall ſpite againſt the ſound and ſauing hope of Gods children, his owne ſtate being hopeleſſe and deſperate, and ſo knowing Gods children hauehave hope of eternall happineſſe, he enuies it, and he bends all his force, and he ſets himſelfe by all the meanes he can to driue them from their hope, and to wreſt their hope of heauen from them if poſſibly he can; yea he knowes he cannot make a child of God more diſhonour God, then by bringing him to ſome meaſure of doubting, or to ſome deſpaire of his owne euerlaſting happineſſe and ſaluation.Note. Despaire being a maine and foule herifie, it denies God to be a Father, Ieſus Chriſt to be a Sauiour, and the holy Ghost to be a comforter, yea it denies the louelove, the truth, and the power of God. It concernes therefore euerie one of vsus, we hauing ſound and good hope of happineſſe and glorie in heauen, to labour to maintaine and to preſerue our hope, and to fortifie and ſtrengthen that hope of ours by all good meanes, and euer to be vnderpropping of our hope, and that by a due and ſerious conſideration of Gods free louelove to vsus in Ieſus Chriſt, of the certaine and infallible truth of his word and promiſes, of his infinite power, and of his vnſpeakeable wiſedome. We are to meditate and to thinke on it ſeriouſly, that the Lord hath freely loued vsus in his beloued the Lord Ieſus, not for any goodneſſe or worth in our ſelues, and hath freely iuſtified vsus, and ſanctified vsus, and will freely ſaue vsus, and that he is moſt true in his word and in all his promiſes, and is of infinite power, able to performe them and to make them good to vsus, euen againſt all the power of hell, and againſt our owne vileneſſe and ſinnes, and that he is alſo moſt wiſe in diſpoſing of all things, and of our ſtate in particular; and will in the time that he in his wiſedome ſees fit bring vsus to life and glorie in heauen. Theſe things are to be thought on, and being duely conſidered, they will be a notable meanes to ſtrengthen and to vphold our hope of heauen, and to make vsus to continue ſtedfaſt in our hope in the greateſt batterie and aſſault that Satan can lay againſt vsus to driue vsus from our hope. And to theſe we muſt adde earneſt prayer to God, and a carefull vſe of his holy ordinances, and often to vſe the Sacraments, praying with Dauid, Pſal. 119.116.117. Stabliſh me Lord in the time of aſſault, and diſſappoint me not of mine hope. Stay thou me and I ſhall be ſafe: for if the Lord ſtay vsus we ſhall be ſure to ſtand faſt in our hope, and not to be driuen from it by the ſtrongeſt aſſault that Satan can bring againſt vsus.
I proceed, and come to the deſcription of the hope here layed before vsus. The Apoſtle here deſcribes hope by the obiect of it: firſt, by denying the obiect of hope to be things preſent, or things ſeene: Hope that is ſeene (ſaith he) is not hope, for how can a man hope for that which he ſeeth? And then by the proper obiect of it, and that proper obiect of hope, is that which is not preſent, or that which is not ſeene, verſe 25. If we hope for that we ſee not, we do with patience abide for it. Now hence in the firſt place we may eaſily conclude and gather what true Chriſtian hope is, in reſpect of the obiect of it: and Doct. 2 we may hence take vp this concluſion.
That true Chriſtian hope, and true ſauing hope, the hope of Gods children, is an expectation of good things to come,True Chriſtian ſauing hope is an expectation of good things to come. and neither good things paſt, nor good things preſent, but onelyonly good things abſent, and as yet to come, are the things that true Chriſtian hope, the hope of true beleeuers doth exſpect and looke after: and to this purpoſe we find, that eternall life, happineſſe, and ſaluation, which are things abſent, and layd vp in the higheſt heauens, are vſually put downe in the Scripture, as the moſt proper obiect of ſauing hope. And hence is true ſauing hope called the hope of ſaluation. 1. Theſ. 5.8. Putting on the hope of ſaluation for an helmet, and the hope of glorie, Rom. 5.2. and the hope of eternall life, Tit. 3.7. And to this agrees that compariſon the holy Ghoſt vſeth, Heb. 6.19. comparing true ſauing hope to an anker, and calling it the anker of the ſoule both ſure and ſtedfast: and it is fitly ſo compared, for as the anker of a ſhip is let downe into the waters, and goeth downe to the bottome, and is faſtened to the earth that is not ſeene but lies hid vnderunder the waters, ſo true ſauing hope is fixed to good things that are not ſeene: and as the holy Ghoſt here ſaith, It enters into that which is within the vaile, euen within the vaile of heauen. I might make it further manifeſt by inſtance in diuers particulars, that true ſauing hope doth expect and looke after good things abſent, good things that are yet to come. And indeed hope hath the very being of it from good things hoped for, not ſimply as they be good things, but as they be good things abſent, and as yet to come. Good things that are promiſed in the word of God, and are beleeued by faith, being abſent and as yet to come, they giuegive matter and being to Chriſtian hope. And therefore doubtleſſe the true ſauing hope of Gods children is an expectation of good things to come, and neither good things paſt nor good things preſent, but onelyonly good things abſent, and as yet to come, are things that true Chriſtian hope, the hope of true beleeuers, doth expect and looke after. Haply ſome will ſay, Obiect. Then the hope of Gods children is of things doubtfull & vncertaine, for things to come are vncertaine. I anſwer, Anſwer. Things to come that depend on vncertaine cauſes, are indeed vncertaine, but the good things that the hope of true beleeuers doth expect and looke after, depends not on cauſes vncertaine, but on ſuch cauſes as are moſt ſure and certaine, and cannot deceiue them: as on the truth, power, and merciemercy of God, the merits and mediation of Chriſt, and the witneſſe of the holy Spirit of God: and therefore though the hope of Gods children be of things abſent, and as yet to come, yet it is not of things doubtfull and vncertaine.
Ʋſe 1 Now for the vſe: firſt this truth now deliuered diſcouers a manifeſt difference that is betweene ſauing faith and ſauing hope.A difference betweene ſauing faith & ſauing hope diſcouered. Sauing faith is of good things paſt, of the death and reſurrection of Chriſt, and preſent: but ſauing hope is onelyonly of good things to come. And howſoeuer it may be ſaid, we beleeue eternall life which is yet to come, Obiect. and ſo faith is of good things to come, I anſwer: Anſwer. It is true indeed, we beleeue eternall life which is yet to come, but true ſauing faith giues a ſubſiſtance and preſent being to that eternall life to the ſoule of a true beleeuer, as we hauehave it Heb. 11.1. Faith is the euidence of things which are not ſeene. And thus it is ſaid of Abraham, Ioh 8.56. That he ſaw the day of Chriſt, he beleeued it, and his faith made it preſent to his ſoule.
Ʋſe 2 And for a ſecond vſe: Is it ſo that true ſauing hope, the hope of Gods children,Whence it is that the men of the world thinke ſo baſely of Gods childrē and of their their hopes. is an expectation of good things to come? This then further diſcouers whence it is, that prophane perſons, men of the world, thinke ſo baſely of Gods children and of their hopes, they are euer deriding them and their profeſſion, and inſulting ouer their meane and miſerable condition, as they thinke of it, and ſometimes they breake out and ſticke not to ſay, Gods children are fooles, in that they let ſlip the preſent profits, pleaſures, and honors of the world, and feede themſelues with a vaine hope (as they conceiue of it.) But alas poore ſoules, they are deceiued; and here is one cauſe of it that they are ſo deceiued, the hope of Gods children is of good things abſent, and as yet to come, and the men of the world they cannot diſcerne the happineſſe of true beleeuers in regard of their hope of good things to come. The Manna that Gods children feed on is hidden, as we hauehave it, Reuel. 2.17. Men of the world are ſtrangers to it, and not acquainted with it, and therefore they thinke baſely of the hopes of Gods children, and ſay, they are men of no hopes, and men of no fortunes (as they vſe to ſpeake:) but they are deceiued, and a child of God would not giuegive his hope of good things to come, and that he hopes for, for the preſent poſſeſſion of the greateſt kingdome in the world: as namely, his hope of caſe, comfort, and refreſhing, and ſupport, and aſſiſtance, in the time of any trouble and affliction that ſhall be layd on him, of deliuerance out of it in the Lords good time, and of eternall happineſſe and glorie in heauen hereafter. For theſe are the good things to come that a child of God hopes for: and the aſſured hope of theſe things, eſpecially of happineſſe and glorie in heauen, in the heart of a child of God, is ſo ſweete and comfortable to him, as he would not part with it for the preſent poſſeſſion of all the kingdomes in the world. And if the hope of heauen, on good grounds in the heart of a child of God, be ſo ſweet and comfortable, what will be the ſweetneſſe and comfort of the fruition and full poſſeſſion of it? without queſtion vnſpeakable and vnconceiueable. Let then the world and the men of the world ſcoffe and ſcorne Gods children, and ſay, they are men of no hopes, let not Gods children regard it: they are deceiued, the hopes of Gods children are bleſſed hopes, Tit. 2.13. and the world, and the men of the world, are not acquainted with them, and therefore they deſpiſe them: and let not their ſcoffes and ſcornes trouble or diſquiet any child of God.
In the next place, whereas the Apoſtle ſaith, Hope that is ſeene, that is, as we hauehave ſhewed, the thing hoped for being ſeene and preſent, it ceaſſeth to be the obiect of hope, and it is no longer a thing hoped for; we may eaſily gather.
That true ſauing hope, the hope of Gods children, ſhall after Doct. 3 this life be aboliſhed and ceaſſe to be;True ſauing hope ſhall be aboliſhed & ceaſſe to be after this life. for then Gods children ſhall be fully poſſeſſed of the thing they hope for, euen of full happineſſe and ſaluation, there ſhall be no more vſe of their ſauing hope. And this may helpe vsus in the right vnderſtanding of that place, Ʋſe. 1. Corinth. 13.13.1. Cor. 13.13. where the Apoſtle ſaith, Now abideth faith, hope, and louelove, euen theſe three, How we are to vnderſtandbut the chiefeſt of theſe is louelove. LoueLove is not there ſimply preferred before faith and hope, as if it were eueryevery way a more excellent grace or vertue, but onelyonly in reſpect of the continuance of it; that though now in this preſent life, faith, hope, and louelove, do all three abide and continue, and are of ſpeciall vſe, yet in the life to come, onelyonly louelove ſhall abide and continue, and faith and hope ſhall ceaſſe, and ſhall be of no vſe at all, the thing beleeued and hoped for being then fully poſſeſſed. That is the Apoſtles meaning, when he ſaith the chiefeſt of theſe three is louelove. And it is but a ſophiſme and a meere cauill of the Papiſts,A cauill of the Papiſts anſwered. in that they conclude, that faith onelyonly doth not ſaue and iuſtifie, but louelove alſo, becauſe louelove is there preferred before faith, as a more excellent grace: for louelove is there preferred before faith and hope, onelyonly in reſpect of durableneſſe and the continuance of it. And admit that louelove were eueryevery way a more excellent grace and vertue then faith, (which indeed it is not) faith being the mother grace and ground of all true holineſſe in man, yet will it not thereupon follow, that louelove doth iuſtifie in the ſight of God.How faith doth iuſtifie in the ſight of God. For faith it ſelfe doth not iuſtifie, as it is an excellent grace, or vertue, or worke, or in regard of any dignitie in it ſelfe, but onelyonly as it is an inſtrument and hand taking hold of that which is the matter of iuſtification, and the merciemercy of God promiſed in Chriſt, and the merit of Chriſt his death and obedience. It is enough to hauehave touched this in a word.
Hope that is ſeene, is not hope. To this the Apoſtle ſubioynes as a proofe of it: How can a man hope for that which he ſeeth? As if he had ſaid, It were very abſurd and ridiculous, and a thing againſt common ſenſe and reaſon, for a man to hope for that he ſees and is preſent to him. We ſee then that ſometimes a diuine and heauenly truth may be confirmed by an argument taken from common ſenſe and reaſon. A Preacher may ſometimes lawfully ſay,An argumēt from commō ſenſe, may ſometimes be lawfully vſed by a Preacher euen ſenſe and reaſon doth confirme this or that heauenly truth. 1. Cor. 11.14. the Apoſtle himſelfe ſendeth vsus to the teaching of nature: Doth not nature it ſelfe teach you, that if a man hauehave long haire it is a ſhame vntounto him? And therefore doubtleſſe an argument from ſenſe and reaſon, and from nature, may ſometimes be vſed as a meanes to ſtrengthen vsus in the knowledge of ſome heauenly truth, and may lawfully be vſed to that purpoſe. I will no further ſtand on that.
Come we to the third generall thing layd before vsus in this context, namely this: That true ſauing hope hath patient waiting annexed to it: If we hope for that we ſee not, we do (ſaith the Apoſtle) with patience abide for it, verſe 25. Now that which is hence offered is eaſily gathered: it is this.
That true ſauing hope, the hope of Gods children, being an Doct. 4 expectation of good things abſent, and of good things yet to come, muſt be accompanied with patient waiting for thoſe good things being abſent and as yet to come.True ſauing hope muſt be accompanied with patient waiting for the good things hoped for. Such as hauehave true ſauing hope in them, hope of good things promiſed in the word of God, whether good things temporall or eternall, they muſt patiently waite till the time come that they be poſſeſſed of thoſe good things, not fainting nor ſhrinking from their hope of them, by reaſon of euils, croſſes, and afflictions they meete withall in the meane time. Reade 1. Theſ. 1.3. we there find, that the Apoſtle attributes and giues patience to hope as a proper title belonging to it, and ſaith, he made mention of the Theſſalonians in his prayers, and remembred among their other graces their hope, and he giues patience to it, and calls it, The patience of their hope: thereby ſignifying, that their hope was accompanied with a patient waiting for the good things they hoped for. Iſai. 30.15. the Lord ioynes quietneſſe and confidence together, euen confidence and hope in the Lord, and a quiet reſting on him, and waiting on him for good things, and ſaith, In reſt and quietneſſe ſhall ye be ſaued: and in quietneſſe and confidence ſhall be your ſtrength. And we find that the Saints and ſeruants of God make it knowne, that they had not onelyonly truſt and confidence in the Lord, and hope in him, but that their hope in him was accompanied with a patient waiting on him for the accompliſhment of his gracious promiſes, and for the enioying of good things they hoped for. As Pſal. 40.1. the Pſalmiſt ſaith, I waited patiently for the Lord, and he inclined vntounto me, and heard my crie: in time of my trouble I waited with patience for helpe and comfort. Pſal. 119.147. Dauid ſaith, He preuented the morning light, and cryed, & withall he waited on the word of the Lord: he patiently waited for the accompliſhment of the promiſe, Geneſ. 49.18. O Lord, ſaith old Iacob, I hauehave waited for thy ſaluation. Theſe examples and many other do make plaine and confirme the truth of the point in hand: That true ſauing hope, the hope of Gods children, being an expectation of good things abſent, and of good things yet to come, muſt be accompanied with a patient waiting for thoſe good things being abſent and as yet to come, and they muſt not onelyonly hope for good things promiſed in the word of God, whether good things temporall or good things eternall, but they muſt alſo patiently waite till the time come that they be poſſeſſed of thoſe good things, and not ſhrinke from their hope by reaſon of the euils, croſſes, and afflictions they meete withall in the meane time: and there be ſpeciall reaſons for it, as firſt this.
Reaſon 1 Betweene hope and enioying of good things hoped for, there is a want of good things deſired, and though the time of enioying of them be certainly determined in Gods purpoſe, and cannot be preuented or ouerpaſſed, yet that time is vncertaine to Gods children themſelues, and they know not when that time ſhall be, and ſometimes the time is long before they come to enioy good things they hope for.
Reaſon 2 And againe, the Lord in his wiſe diſpenſation will hauehave his children meete with troubles, trials, temptations, and manie difficulties, before they enioy the good things he hath promiſed, and they hope for, and expect, and looke for; and that for the triall of their faith, and for the exerciſe of their hope, and their other graces: and therefore doubtleſſe as the holy Ghoſt ſaith, Heb. 10.36. They hauehave need of patience, that after they hauehave done and ſuffered the will of God, they may inherit the promiſe. On theſe grounds it followeth neceſſarily, that the hope of Gods children being an expectatiō of good things abſent, and of good things yet to come, muſt be accompanied with a patient waiting for of thoſe good things being abſent, and as yet to come: they muſt not onelyonly hope for good things the Lord hath promiſed, of what kind ſoeuer, but they muſt alſo tarrie the Lords leiſure, and patiently waite till the time come that they be poſſeſſed of them, not ſhrinking from their hope by reaſon of the euils, croſſes, and afflictions they meete withall in the world.
Now then to apply this: we ſee our dutie, and what concernes Ʋſe 1 vsus, we being the children of God,Reproofe of ſuch of Gods children as take on them to preſcribe to the Lord in what time he ſhall accompliſh his promiſes to them. and ſuch as hauehave in vsus ſauing hope. And from this that hath bene ſaid we may eaſily ſee, that they are blame-worthy whoſoeuer they be, that profeſſe themſelues to be Gods children, and to hauehave ſauing hope in them, and yet take on them to preſcribe to the Lord in what ſpace and time he ſhall fulfill and make good his promiſes to them. And I muſt tell you, that euen the deareſt of Gods children are ſometimes herein ouertaken, and they do herein ſometimes diſcouer their weakneſſe: yea the deare Saints of God are ſometimes through their owne weakneſſe brought to thinke that God forgets them, and remembers not his promiſes made to them; as when the time is long before the promiſe of good they hope for be accompliſhed, or when the Lord brings them into ſtraights, or they lye vnderunder ſome grieuous affliction, and the Lord ſeemeth to hide his face from them: Oh then they are impatient of delay, and they thinke the Lord hath forgotten them, and the Lord regards them not, and they ſometimes breake out and ſay with Dauid, Pſal. 13.1. How long wilt thou forget me, O Lord, for euer? How long wilt thou hide thy face from me? Now then that we being the children of God, and hauing in vsus ſauing hope, may be ſtrengthened againſt our owne weakeneſſe, and may hauehave our hope and expectation of good things abſent, and as yet to come, accompanied with a patient waiting for thoſe good things being abſent, and as yet to come, and may not ſhrinke from our hope and patient waiting for them in the time of our greateſt trials and afflictions; let vsus conſider: firſt, as faith breedes hope, ſo ſauing hope breedes patience, and true ſauing hope is accompanied with ſome meaſure of patient waiting for of good things hoped for. The holy Martyrs patiently endured extreme tortures: and why? they had an aſſured hope of a comfortable iſſue, and our hope is not ſound, if it be not accompanied with ſome meaſure of patient waiting.
Ʋſe 2 Againe, when we are vnderunder the hand of God in ſome grieuous affliction,How Gods children may ſtrengthen their hope when they cal on God in time of their great affliction, and God ſeemes not to heare them. and we call on God for eaſe, comfort, and deliuerance, and we hope for eaſe, comfort, refreſhing, and deliuerance, and we expect and looke for it, grounding our ſelues on that promiſe of God, 1. Cor. 10.13. and yet the Lord deferres to heare vsus, and anſwer vsus, and ſeemes to turne a deafe eare towards vsus, and ſeemes to hide his face from vsus; in this caſe we are to conſider what good the Lord hath formerly done for vsus, and to call to mind, and to thinke on the former and forepaſſed mercies of God towards vsus, as Dauid ſaith he did, Pſal. 143.4.5. When my ſpirit was in perplexitie in me, and mine heart within me was amazed, I remember the time paſt, I meditate in all thy workes, yea I do meditate in the workes of thine hands. If we ſo do, it will be a notable meanes to ſtrengthen vsus, and to make vsus ſtill waite on the Lord for eaſe, comfort, and deliuerance. And we are further to conſider, that our hopes (we being Gods children) are not like earthly hopes, which the men of the world ſometimes looke after till their eyes fall out and neuer enioy them; ſuch were Abſoloms hopes, and Adoniahs hopes. And if the men of the world do enioy their hopes, yet they are but periſhing hopes; death maketh a diuorce betweene them and their hopes, when they die their hopes are in the duſt, but our hopes are ſure and certaine, and we are ſure in time to enioy them, as Salomon ſaith, Prou. 10.28. The patient abiding of the righteous ſhall be gladneſſe, it is ſure to be gladneſſe and comfort, we cānot be diſappointed of our hopes, they are layd vp in ſure and certaine cauſes, in the truth, the power, the merciemercy and goodneſſe of God: and when we do enioy our hopes, they are moſt ſweete and comfortable, and they are laſting and durable, and all the diuels in hell cannot take them from vsus. Now then, if the men of the world, as the husbandman, as Iames ſpeakes, Iam. 5.7. hath long patience for the precious fruite of the earth, and waites for the former and later raine: and if the Merchant in hope of gold or ſome rich commoditie, and the ſouldier in hope of victorie, and to get the name of a valiant ſouldier, and the like, do endure much, and take great paines, and deuoure many troubles with patience, waiting for the enioying of their hopes, and yet haply neuer come to them; and when they do enioy them, they are but vaniſhing hopes. Oh then let not vsus who are the children of God, and hauehave hope of ſpirituall and heauenly good things, and of the ioyes and glorie of heauen, which we are ſure in time to be poſſeſſed of, ſhrinke from our hope of thoſe good things by reaſon of euils, croſſes and troubles we meete withall: but let our hope and expectation of good things abſent and yet to come, be accompanied with a patient waiting for thoſe good things till the time come that we be poſſeſſed of them: this is our dutie. Come we now to verſe 26. and 27.