Works of John Bunyan Volume I Part 157

Answ. 1. You must look well to your faith, that that may prosper, for as your faith is, such your hope will be. Hope is never ill when faith is well; nor strong if faith be weak. Wherefore Paul prays that the Romans might be filled 'with all joy and peace in believing,' that they might 'abound in hope' (Rom 15:13). When a man by faith believes to joy and peace, then hope grows strong, and with an a.s.surance looketh for a share in the world to come.

Wherefore look to your faith, and pray heartily that the G.o.d of hope will fill you with all joy and peace in believing. 2. Learn of Abraham not to faint, stumble, or doubt, at the sight of your own weakness; for if you do, hope will stay below, and creak in the wheels as it goes, because it will want the oil of faith. But say to thy soul, when thou beginnest to faint and sink at the sight of these, as David did to his, in the places made mention of before.

3. Be much in calling to mind what G.o.d has done for thee in former times. Keep thy experience as a choice thing (Rom 5:4). 'Remember all the way the Lord led thee these forty years in the wilderness'

(Deut 8:2). 'O my G.o.d,' saith David, 'my soul is cast down within me, therefore will I remember thee from the land of Jordan, and of the Hermonites from the hill Mizar' (Psa 42:6). 4. Be much in looking at the end of things, or rather to the end of this, and to the beginning of the next world. What we enjoy of G.o.d in this world, may be an earnest of hope, or a token that the thing hoped for is to be ours at last; but the object of hope is in general the next world (Heb 11:1). We must therefore put a difference betwixt the mother of hope, Faith; the means of hope, the Word; the earnest of hope, Christ in us; and the proper object of hope, to wit, the world to come, and the goodness thereof (Psa 119:49; Col 1:27).

If Christians have not much here, their hope, as I may so say, lies idle, and as a grace out of its exercise. For as faith cannot feed upon patience, but upon Christ, and as the grace of hungering and thirsting cannot live upon self-fulness, but upon the riches of the promise; so hope cannot make what is enjoyed its object: 'for what a man seeth why doth he yet hope for?' (Rom 8:24). But the proper object of hope is, that we see not. Let faith then be exercised upon Christ crucified for my justification, and hope upon the next world for my glorification; and let love show the truth of faith in Christ, by acts of kindness to Christ and his people; and patience, the truth of hope, by a quiet bearing and enduring that which may now be laid upon me for my sincere profession's sake, until the hope that is laid up for us in heaven shall come to us, or we be gathered to that, and then hope is in some measure in good order, and exercised well. But,

IV. We now come to the last thing propounded to be spoken to, which is, they that have hope and exercise it well, shall a.s.suredly at last enjoy that hope that is laid up for them in heaven; that is, they that do regularly exercise the grace of hope shall at last enjoy the object of it, or the thing hoped for. This must of necessity be concluded, else we overthrow the whole truth of G.o.d at once, and the expectation of the best of men; yea, if this be not concluded, what follows, but that Atheism, unbelief, and irreligion, are the most right, and profane and debauched persons are in the rights way?

1. But to proceed, this must be, as is evident; for that the things hoped for are put under the very name of the grace that lives in the expectation of them. They are called HOPE; 'looking for that blessed hope'; 'for the hope that is laid up for them in heaven'

(t.i.tus 2:13; Col 1:5). G.o.d has set that character upon them, to signify that they belong to hope, and shall be the reward of hope.

G.o.d doth in this, as your great traders do with the goods that their chapmen have either bought or spoke for; to wit, he sets their name or mark upon them, and then saith, This belongs to this grace, and this belongs to that; but the kingdom of heaven belongs to HOPE, for his name is set upon it. This therefore is one thing, to prove that the thing hoped for shall be thine; G.o.d has marked it for thee: nor can it be given to those that do not hope. That is, to the same purpose that you read of, 'That ye may be counted worthy of the kingdom of G.o.d, for which ye also suffer' (2 Thess 1:5).

Suffering flows from hope; he that hopes not for an house in heaven, will not for it choose to suffer the loss of the pleasures and friendships of this world. But they that suffer for it, and that all do, one way or other, in whom is placed this grace of hope, they G.o.d counteth worthy of it, and therefore, hath marked it with their mark, HOPE; for that it belongs to hope, and shall be given to those that hope. That is the first.

2. They that do, as afore is said, exercise this grace of hope, shall a.s.suredly enjoy the hope that is laid up for them in heaven, as is evident also from this; because, as G.o.d has marked and set it apart for them, so what he has done to and with our Lord and Head, since his death, he hath done it to this very end; that is, to beget and maintain our hope in him as touching this thing. He 'hath begotten us again unto a lively hope, by the resurrection of Jesus Christ form the dead' (1 Peter 1:3). The meaning is, Christ is our undertaker, and suffered death for us, that we might enjoy happiness and glory: and G.o.d, to show how wiling he was that we should have this glory, raised up Christ again, and delivered him from their sorrows of death. Wherefore, considering this, Paul said, 'He rejoiced in hope of the glory of G.o.d'; to wit, of that glory, that sin, had he not had Jesus for his undertaker, would have caused that he should certainly have come short of (Rom 3:23, 5:2). But, again, G.o.d 'raised him up from the dead, and gave him glory,' too, and that to this very end, 'that your faith and hope might be in G.o.d' (1 Peter 1:21). I say, he did it to this very end, that he might beget in you this good opinion of him, as to hope in him, that he would give you that good thing hoped for--to wit, eternal life. He 'gave him glory,' and put it into his hand for you who is your head and Saviour, that you might see how willing G.o.d is to give you the hope you look for, 'that your faith and hope might be in G.o.d.'

3. That we that have hope and rightly exercise it, might a.s.suredly enjoy that hope that is laid up for us in heaven: G.o.d has promised it, and that to our Saviour for us. Had he promised it to us, we might yet have feared, for that with our faults we give a cause of continual provocation to him. But since he hath promised it to Christ, it must a.s.suredly come to us by him, because Christ, to whom it is promised, never gave occasion of provocation to him to take it back. And that it was promised to Christ, it is evident, because it was promised before the world began: 'In hope of eternal life,' saith Paul, 'which G.o.d, that cannot lie, promised before the world began' (t.i.tus 1:2). And this is, that we might hope. Men that use to hope to enjoy that money or estate, that by those that are faithful is promised to them, and put into the hands of trusty persons for them; why this is the case, G.o.d that cannot lie, has promised it to the hopers, and has put it into the hand of the trusty Jesus for us, therefore let us hope that in his times we shall both see and enjoy the same we hope for.

4. Yea, that all ground of doubt and scruple as to this might be removed out of the way, when Christ, who as to what was last said, is our hope (1 Tim 1:1), shall come, he shall bring that grace and mercy with him that shall even from before his judgment-seat remove all those things that might have any tendency in them to deprive us of our hope, or of the thing hoped for by us. Hence Peter bids us, 'Be sober and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ' (1 Peter 1:13).

Also as to this, Jude, the servant of Jesus Christ, joins with him, saying, 'Keep yourselves in the love of G.o.d, looking for the mercy of our Lord Jesus Christ unto eternal life' (Jude 21). Here then you see that there is grace and mercy still for us in reversion; grace and mercy to be brought unto us at the revelation, or second coming of Jesus Christ. How then can we be hindered of our hope?

For transporting mercy will then be busy for them that indeed have here the hope of eternal life. 'And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him' (Mal 3:17). None knows the mystery of G.o.d's will in all things revealed in his Word. Therefore many texts are looked over, or laid by, as those whose key doth go too hard; nor will I boast of any singular knowledge in any particular thing.[11] Yet methinks since grace and mercy was not only brought by Christ when he came into the world, but shall be brought again with him when he comes in his Father's glory, it signifies, that as the first brought the beginning of eternal life to us while we were enemies, this second will bring the full enjoyment of it to us while we are saints, attended with many imperfections. And that as by the first grace of all unworthiness was pardoned and pa.s.sed by; so by this second grace, the grace that is to be brought unto us at the revelation of Jesus Christ, all shortness in duties, and failings in performances, shall be spared also; and we made possessors by virtue of this grace and mercy of the blessings hoped for, to wit, the blessings of eternal life. But thus much for the duty contained in the exhortation, to wit, of hoping.

[Second. A direction to the well managing of the duty of hope.]

I shall therefore come, in the next place, to treat of the well managing of this duty with reference to this primary object, which is the Lord himself. 'Let Israel hope in the Lord.' There is a general object of hope, and there is a particular object; there is a common object, and there is a special one. Of the general and common object, to wit, of heaven and happiness, I have said something already; wherefore it remains that now we come and treat of this particular and special object of our hope: 'Let Israel hope in the Lord.' The Lord, therefore, is to be the particular and special object of our hope: 'Let Israel hope in the Lord.' Now in that there is not only a duty here exhorted to, but a direction for the better management of that duty, to the particular and special object upon which this duty should be exercised, it suggesteth, how apt good men are, especially in times of trouble, the case of Israel now, to fix their hopes in other things than on the Lord. We have seen a great deal of this in our days; our days indeed have been days of trouble, especially since the discovery of the Popish plot, for then we began to fear cutting of throats, of being burned in our beds, and of seeing our children dashed in pieces before our faces. But looking about us, we found we had a gracious king, brave parliaments, a stout city, good lord-mayors, honest sheriffs, substantial laws against them, and these we made the object of our hope, quite forgetting the direction in this exhortation, 'Let Israel hope in the Lord.' For indeed the Lord ought to be our hope in temporals, as well as in spirituals and eternals. Wherefore Israel of old were checked, under a supposition of placing their hope for temporals in men; 'It is better to trust in the Lord, than to put confidence in man. It is better to trust in the Lord, than to put confidence in princes' (Psa 118:8,9). And again, 'Put not your trust in princes, nor in the son of man, in whom there is no help' (Psa 146:3). This implieth that there is in us an incidency to forget G.o.d our hope, and to put confidence in something else. And to be sure we shall find it the more difficult to make the Lord our hope only, when things that are here, though deceitfully, proffer us their help.[12] But my design is not to treat of the object of hope but with reference to the next world. And as to that we must take heed that we set our hope in G.o.d, in G.o.d in the first place, and in nothing below or besides himself. To this end it is that he has given us his word, and appointed a law to Israel.

I. Because of his own grace he is become the special object of hope, designating himself in the most special sense to be the portion of his people (Psa 78:5-7)--'The Lord is my portion, saith my soul, therefore will I hope in him' (Lam 2:24). Wherefore this we must look well to, and take heed that we miss not of this object (Psa 146:5). This is the special object, the ultimate object, the object that we cannot be without; and that, short of which, we cannot be happy as, G.o.d willing, shall be showed more anon (Jer 50:7). G.o.d is not only happiness in himself, but the life of the soul, and he that puts goodness into every thing in the next world, in which goodness shall be found (Jer 17:13). And this our Lord Jesus Christ himself affirmeth, when he saith, 'I am the way,' to wit, the way to life and happiness. And yet he saith, 'I am the way to the Father,'

for that it is HE that is the fountain and ocean of happiness and bliss.

So then, that we might in the next world be heirs of the highest good, G.o.d has made us heirs of his own good self; 'Heirs of G.o.d, and joint heirs with Christ'; heirs of G.o.d through Christ (Rom 18:17; Gal 4:7). This G.o.d, this eternal G.o.d, therefore, is of necessity to be the object of our hope, because he is, of grace, become our hope. The church in heaven, called the body and temple of G.o.d, is to be an habitation for himself, when it is finished, to dwell in for ever and ever. This then we hope for, to wit, to be possessed at that day with eternal life; eternal glory (1 Tim 6:12,19). Now this eternal life and eternal glory is through G.o.d the hope of his people (1 Peter 5:10; 1 John 5:20). And for this end, and to this bliss, are we called and regenerate in this world, 'That being justified by his grace, we should be made heirs, according to the hope of eternal life' (t.i.tus 3:7). Nor can it be, that heaven and happiness should ever be the portion of them that make not G.o.d their hope, any more than such a lady should hope to enjoy the estate of such a lord, who first makes not the lord himself her husband.[13]

Heaven, heaven is the talk of the ignorant, while the G.o.d of heaven they cannot abide. But shall such ever come to glory? But,

II. G.o.d must be the special object of our hope, and him in special that must be enjoyed by us in the next world, or nothing can make us happy. We will suppose now, for the ill.u.s.trating of this matter, that which is not to be supposed. As,

1. Suppose a man, when he dieth, should go to heaven, that golden place, what good would this do him, if he was not possessed of the G.o.d of it? It would be, as to sweetness, but a thing unsavoury; as to durableness, but a thing uncertain; as to society, as a thing forlorn; and as to life, but a place of death. All this is made to appear by the angels that fell; for when fallen, what was heaven to them? Suppose they staid but one quarter of an hour there after their fall, before they were cast out, what sweetness found they there, but guilt? What stay, but a continual fall of heart and mind?

What society, but to be abandoned of all? And what life, but death in its perfection? Yea, if it be true that some think, that for the promoting of grace, they are admitted yet to enter that place to accuse the saints on earth, yet what do they find there but what is grievous to them? It is the presence of G.o.d that makes heaven Heaven in all its beauteousness. Hence David, when he speaks of heaven, says, 'Whom have I in heaven but thee?' (Psa 73:25). As who should say, What would heaven yield to me for delights, if I was there without my G.o.d? It is the presence of G.o.d that will make heaven sweet to those who are his. And as it is that that makes the place, so it is interest in him that makes the company, and the deeds that are done there, pleasant to the soul. What solace can he that is without G.o.d, though he were in heaven, have with Abraham, Isaac, and Jacob, the prophets and angels? How could he join in their thanks, and praises, and blessings of him for ever and ever, in whose favour, mercy, and grace, they are not concerned?

2. Suppose a man, when he dieth, should be made to live for ever, but without the enjoyment of G.o.d, what good would his life do him?

Why, it would be filled full of horror, darkness, desolation, sorrow, and all things that would tend to make it bitter to the soul. Witness they that live in h.e.l.l; if it be proper to say they live in h.e.l.l? It is no more possible for a man to live happily, were he possessed of all that heaven and life could afford him, suppose him to be without interest in G.o.d, than it is for a man that hath all the enjoyments of this world, if the sun was taken from him out of the firmament. As all things, whether it be heaven, angels, heavenly pleasures and delights, have had their being of him, so their being is continued by him, and made sweet of him.

Now, for the well managing of our hope, with reference to this special object of it, there are these things to be considered. And now I speak to all. We must know him right, we must come to him right. (1.) We must know him right. It is essential to happiness, and so to the making of the G.o.d of heaven our hope, to know him rightly (John 17:1-3). It is not every fancy, or every imagination of G.o.d, that thou mayst have, that will prove that therefore thou knowest G.o.d aright. In him there 'is no variableness, neither shadow of turning' (James 1:17). He only is what he is, what imaginations soever we have of him. We may set up idols and images of him, as much in our minds as some do in their houses and in their temples, and be as great, though not so gross idolaters as they.[14] Now if thou wouldst know him, thou must diligently feel for him in his works, in his Word, and in his ways, if perhaps thou mayst find the knowledge of him (Prov 2:1-5; Acts 17:27). (2.) Beware, when thou hast found him, that thou go to him by his Son, whom he has sanctified and sent into the world, to be the way for sinners to go to G.o.d; and see that thou keepest in this path always, for out of him he is found intolerable, and a consuming-fire. (3.) Busy thyself with all thy might to make an interest in his Son, and he will willingly be thy Saviour, for he must become thine before his Father can be the object of thy hope (John 3:36). He that hath the Son, hath the Father, but contrariwise, he that hath not him has neither (2 John 9). (4.) Stay not in some transient comforts, but abide restless till thou seest an union betwixt thee and this Blessed One; to wit, that he is a root, and thou a branch; that he is head, and thou a member. And then shalt thou know that the case is so between thee and him, when grace and his Spirit has made thee to lay the whole stress of thy justification upon him and has subdued thy heart and mind to be 'one spirit' with him (Rom 4:4,5; 1 Cor 6:17). (5.) This done, hope thou in G.o.d, for he is become thy hope, that is, the object of it. And for thy encouragement so to do, consider that he is able to bear up thy heart, and has said he will do it, as to this very thing, to all those that thus hope in him. 'Be of good courage and he shall strengthen thine heart,' all ye that hope in the Lord (Psa 31:24). It is manifest, as was said before, that many difficulties lie in the way of hoping; but G.o.d will make those difficulties easy, by strengthening the heart of him that hopeth, to hope. He has a way to do that, which no creature can hinder, by the blessed work of his Holy Spirit. He can show us he loves us, that he may encourage our hope. And as he can work in us for our encouragement, so he can and will, as was said before, himself, in his time, answer our hope, by becoming our hope himself.

'The Lord shall be the hope of his people, and the strength of the children of Israel' (Joel 3:16).

His faithfulness also is a great encouragement to his, to hope for the accomplishment of all that he hath promised unto his people.

'Hath he said it, and shall he not make it good?' When he promised to bring Israel into the land of Canaan, he accomplished it to a t.i.ttle. 'There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pa.s.s' (Josh 21:45, 23:14). Also what he with his mouth had promised to David, with his hand he fulfilled to Solomon in the view of all the thousands of Israel (1 Kings 8:22-24; 2 Chron 6:7-10).

[Third. The persons who are concerned in the management of this duty of hope.]

I will omit making mention again of the encouragements spoken of before, and shall now come to the third thing specified in this part of the text, to wit, to show more distinctly, who, and what particular persons they are, who are concerned in this exhortation to hope.

They are put, as you see, under this general term Israel; 'Let Israel hope in the Lord.' And, 'He shall save Israel from all his troubles.' Israel is to be taken three ways, in the Scripture. 1.

For such that are Israel after the flesh. 2. For such as are such neither after the flesh nor the Spirit; but in their own fancies and carnal imaginations only. 3. For such as are Israel after G.o.d, or the Spirit.

1. Israel is to be taken for those that are such after the flesh; that is, for those that sprang from the loins of Jacob, and are called, 'Israel after the flesh, the children of the flesh.' Now these, as such, are not the persons interested in this exhortation, for by the flesh comes no true spiritual and eternal grace (Rom 9:6-8; 2 Cor 1:10-18). Men are not within the bounds of the promise of eternal life, as they are the children of the flesh, either in the more gross or more refined sense (Phil 3:4-6). Jacob was as spiritual a father as any HE, I suppose that now professeth the gospel; but his spiritualness could not convey down to this children, that were such only after the flesh, that spirit and grace that causeth sound conversion, and salvation by Jesus Christ. Hence Paul counts it a carnal thing to glory in this; and tells us plainly, If he had heretofore known Christ thus, that is, to have been his brother or kinsman, according to the flesh, or after that, he would henceforth know him, that is, so, 'no more' (2 Cor 5:16-18). For though the children of Israel be as the sand of the sea, yet not that mult.i.tude, but the remnant that the Lord hath chosen and shall call, shall be saved (Rom 9:27; Joel 2:32). This, therefore, is as an arrow against the face of that false doctrine that the Jews leaned upon, to wit, that they were in the state of grace, and everlasting favour of G.o.d, because the children and offspring of Abraham, Isaac, and Jacob. But,

2. Israel may be taken for such as are neither so after the flesh, nor the Spirit, but in their own fancy and imagination only. And such I take to be all those that you read of in Revelation 2:9 which said 'they were Jews, and were not,' 'but did lie' (3:9).

These I take to be those carnal gospellers,[15] that from among the Gentiles pretended themselves to be Jews inwardly, whose circ.u.mcision is that of the heart in the spirit, when they were such only in their own fancies and conceits, and made their profession out as a lie (Rom 2:28,29). Abundance of these there are at this day in the world; men who know neither the Father, nor the Son, nor anything of the way of the Spirit, in the work of regeneration; and yet presume to say, 'They are Jews'; that is, truly and spiritually the seed of Abraham, Isaac, and Jacob. 'For' now, 'he is not a Jew which is one outwardly, neither is that circ.u.mcision which is outward in the flesh; but he is a Jew which is one inwardly, and circ.u.mcision is that of the heart in the spirit,--whose praise is not of men, but of G.o.d.' And although it may please some now to say, as they of old said to them of the captivity, 'We seek your G.o.d as ye do' (Ezra 4:2); yet at last it will be found, that as they, such have 'no portion, nor right, nor memorial, in Jerusalem'

(Neh 2:20). And I would from hence caution all to take heed of presuming to count themselves Jews, unless they have a substantial ground so to do. For to do this without a good bottom, makes all our profession a lie; and not only so, but it hindereth us of a sight of a want of an interest in Jesus Christ, without which we cannot be saved; yea, such an one is the great self-deceiver, and so the worst deceiver of all: for he that deceives his own self, his own heart, is a deceiver in the worst sense; nor can any disappointment be like unto that which casts away soul and body at once (James 1:22,26). O slender thread! that a man should think, that because he fancieth himself 'an Israelite indeed,' that therefore he shall go for such an one in the day of judgment; or that he shall be able to cheat G.o.d with a pitiful say-so!

3. But the Israel under consideration in the text, is Israel after G.o.d, or the Spirit; hence they are called 'the Israel of G.o.d,'

because they are made so of him, not by generation, nor by fancy, but by Divine power (Can 6:16). And thus was the first of this name made so, 'Thy name shall be called no more Jacob but Israel' (Gen 32:28). This then is the man concerned in the text, 'Let Israel hope in the Lord'; to wit, Israel that is so of G.o.d's making, and of G.o.d's allowance: for men are not debarred from calling themselves after this most G.o.dly name, provided they are so indeed; all that is dangerous is, when men shall think this privilege comes by carnal generation, or that their fancying of themselves to be such will bear them out in the day of judgment. Otherwise, if men become the true servants of G.o.d by Christ, they have, as I said, an allowance so to subscribe themselves. 'One shall say, I am the Lord's and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel' (Isa 44:5). But then, for the further describing of such, they must be men of circ.u.mcised and tender hearts; they must be such 'which worship G.o.d in the spirit, and that rejoice in Christ Jesus, and that have no confidence in the flesh' (Phil 3:3), for these are the Nathaniels, the Israelites indeed in whom there is no guile (John 1:47), and these are they that are intended in the exhortation, when he saith, 'Let Israel hope in the Lord.'

For these are formed for that very end, that they might hope in the Lord; yea, the word and testament are given to them for this purpose (Psa 78:5-7). These are prisoners of hope all the time they are in the state of nature, even as the whole creation is subjected under hope, all the time of its bondage, by the sin and villainy of man; and unto them it shall be said, in the dispensation of the fullness of time, 'Turn you to the strong hold, ye prisoners of hope' (Zech 9:12); as certainly as that which is called the creature itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of G.o.d (Rom 8:18-21). Only here, as I said before, let all men have a care in this thing: this is the pinnacle, the point; he that is right here, is right in all that is necessary to salvation; but he that misses here, can by no means be right anywhere to his soul's advantage in the other world.

[Improvement.] If I should a little improve the text where this t.i.tle is first given to man, and show the posture he was in when it was said to him, 'Thy name shall be called Israel'; and should also debate upon the cause or ground of that, 'An Israelite indeed,'

thou mightest not repent it who shall read it; and therefore a few words to each.

1. When Jacob received the name of Israel, he was found wrestling with the angel; yea, and so resolved a wrestler was he, that he purposed, now he had begun, not to give out without a blessing, 'I will not let thee go,' said he, 'except thou bless me' (Gen 32:26).

Discouragements he had while he wrestled with him, to have left off, before he obtained his desire; for the angel bid him leave off; 'let me go,' said he. He had wrestled all night, and had not prevailed; and now the day brake upon him, and consequently his discouragement was like to be the greater, for that now the majesty and terribleness of him with whom he wrestled would be seen more apparently; but this did not discourage him: besides, he lost the use of a limb as he wrestled with him; yet all would not put this Israel out. Pray he did, and pray he would, and nothing should make him leave off prayer, until he had obtained, and therefore he was called 'Israel.' 'For as a prince hast thou power with G.o.d and with men, and hast prevailed' (Gen 32:28,30). A wrestling spirit of prayer is a demonstration of an Israel of G.o.d; this Jacob had, this he made use of, and by this he obtained the name of 'Israel.'

A wrestling spirit of prayer in straits, difficulties, and distresses; a wrestling spirit of prayer when alone in private, in the night, when none eye seeth but G.o.d's then to be at it, then to lay hold of G.o.d, then to wrestle, to hold fast, and not to give over until the blessing is obtained, is a sign of one that is an Israel of G.o.d.

2. 'Behold an Israelite indeed, in whom is no guile' (John 1:47).

This was the testimony of the Lord Jesus concerning Nathaniel (v 46). Nathaniel was persuaded by Philip to come to Jesus, and as he was coming, Jesus saith to the rest of the disciples concerning him, 'Behold an Israelite indeed, in whom is no guile.' Then said Nathaniel to Jesus, 'Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig-tree I saw thee' (v 15). Nathaniel, as Jacob, was at prayer, at prayer alone under the fig-tree, wrestling in prayer, for what no man can certainly tell, but probably for the Messias, or for the revelation of him: for the seeing Jews were convinced that the time of the promise was out; and all men were in expectation concerning John, whether he might not be he (Luke 3:15). But Nathaniel was under the fig-tree, alone with G.o.d, to inquire of him, and that with great earnestness and sincerity; else the Lord Jesus would not thus have excused him of hypocrisy, and justified his action as he did, concluding from what he did there that he was a true son of Jacob; and ought, as he, to have his name changed from what his parents gave him, to this given him of Christ, 'An Israelite indeed.' Wherefore, from both these places, it is apparent, that a wrestling spirit of prayer, in private, is one of the best signs that this or that man or woman is of Israel; and, consequently, such who are within the compa.s.s of the exhortation here, saying, 'Let Israel hope in the Lord.' I say, it is this wrestling spirit of prayer with G.o.d alone; for as for that of public prayer, though I will not condemn it, it gives not ground for this character, notwithstanding all the flourishes and excellencies that may therein appear. I am not insensible what pride, what hypocrisy, what pretences, what self-seekings of commendations and applause, may be countenanced by those concerned in, or that make public prayers; and how little thought or savour of G.o.d may be in all so said; but this closet, night, or alone prayer, is of another stamp, and attended, at least so I judge, with that sense, those desires, that simplicity, and those strugglings, wherewith that in public is not.[16] Nay, I think verily a man cannot addict himself to these most solemn retirements, without some of Jacob's and Nathaniel's sense and sincerity, wrestlings and restlessness for mercy; wherefore, laying aside all other, I shall abide by this, That the man that is as I have here described, is not an Israelite of the flesh, nor one so only in his fancy or imagination, but one made so of G.o.d; one that is called a child of promise, and one to whom this exhortation doth belong: 'Let Israel hope in the Lord'; to wit, they that serve G.o.d by prayer day and night (Luke 2:37; Acts 26:5-7). These, I say, are Israel, the Israel of G.o.d, and let these hope in the Lord, from now, 'henceforth, and for ever' (Psa 131:3).

[SECOND. The manner by which the exhortation is expressed.]

Having thus briefly touched upon those three things that are contained in the matter of the exhortation, I now come to speak a word to the manner of praises by which the exhortation is presented to us, 'Let Israel hope'; he doth not say, Israel hath hoped; Israel did hope; or Israel can hope, but 'let Israel hope in the Lord.'

'Let' is a word very copious, and sometimes signifies this, and sometimes that, even according as the nature or reason of the thing under debate, or to be expressed, will with truth and advantage bear. Let him hope,

First. Sometimes 'let' is equivalent to a command; 'Let every soul be subject to the higher powers,' this is a command. 'Let all things be done decently and in order,' this also is a command. So here, 'Let Israel hope,' this also is a command; and so enjoins a duty upon Israel; for why, since they seek for mercy, should they not have it; now a command lays a very strong obligation upon a man to do this or another duty. 'He commandeth all men every where to repent'; but Israel only to hope in his mercy. Now take the exhortation and convert it into a commandment, and it showeth us, (1.) in what good earnest G.o.d offers his mercy to his Israel; he commands them to hope in him, as he is and will be so to them. (2.) It supposes an impediment in Israel, as to the faculty of receiving or hoping in G.o.d for mercy; we that would have G.o.d be merciful, we that cry and pray to him to show us mercy, have yet that weakness and impediment in our faith, which greatly hindereth us from a steadfast hoping in the Lord for mercy. (3.) It suggesteth also, that Israel SINS, if he hopeth not in G.o.d, G.o.d would not that all should attempt to hope, because they have no faith; for he is for having of them first believe, knowing that it is in vain to think of hoping, until they have believed; but Israel has believed, and therefore G.o.d has commanded them to hope, and they sin if they obey him not in this, as in all other duties. He commands thee, I say, since thou hast believed in his Son, to hope, that is, to expect to see his face in the next world with joy and comfort; this is hoping, this is thy duty, this G.o.d commands thee.

Second. As this word 'let' is sometimes equivalent to a command, so it is expressed sometimes also to show a grant, leave, or license, to do a thing: such are these that follow, 'Let us come boldly to the throne of grace' (Heb 4:6). 'Let us draw near with a true heart'

(ch 10). 'Let us hold fast the profession of our faith without wavering' (vv 22,23). Here also this manner of expressing the thing may be taken in the same sense, to wit, to show that Israel has a grant, a leave, a license, to trust in the Lord. And O! what a privilege is this, but who believes it? And yet as truly as G.o.d has granted to Jacob, to Israel, repentance unto life, and by that means has made him fly for refuge, to lay hold of Christ set before him as a justifier; so has he granted him leave and license to trust in him for ever, and to hope for his favour in the next world.

And if you take the word in this sense, to wit, for a grant, leave, or license, to hope in G.o.d; then (1.) This shows how liberal G.o.d is of himself, and things, to Israel. Let Israel hope in me, trust to me, expect good things at my hand; I give him leave and license to do it. Let him live in a full expectation of being with me, and with my Son in glory; I give him leave to do so; he has license from me to do so. (2.) Understand the word thus, and it shows us with what boldness and confidence G.o.d would have us hope in him.

They that have leave and license to do a thing, may do it with confidence and boldness, without misgivings and reluctance of mind; this is our privilege; we may live in a full a.s.surance of hope unto the end, we may hope perfectly to the end, we have leave, license, and a grant to do it. (3.) Understand the word thus, and it also shows you how muddy, how dark those of Israel are, and how little they are acquainted with the goodness of their G.o.d, who stand shrinking at his door like beggars, and dare not in a G.o.dly sort be bold, with his mercy. Wherefore standest thou thus with thy Ifs and thy O-buts, O thou poor benighted Israelite. Wherefore puttest thou thy hand in thy bosom, as being afraid to touch the hem of the garment of the Lord? Thou hast a leave, a grant, a license, to hope for good to come, thy Lord himself has given it to thee, saying, 'LET Israel hope in the Lord.'

Third. This word 'let' is also sometimes used by way of rebuke and snub; 'Let her alone, for her soul is vexed' (2 Kings 4:27). 'Let her alone, why trouble ye her?' (Mark 14:6). 'Refrain from these men, and let them alone' (Acts 5:38). And it may also so be taken here. But if so, then it implies, that G.o.d in this exhortation rebuketh those evil instruments, those fallen angels, with all others that attempt to hinder us in the exercise of this duty. As Boaz said to his servants, when Ruth was to glean in his field, 'let her glean even among the sheaves, and reproach her not' (Ruth 2:15,16). We have indeed those that continually endeavour to hinder us of living in the full a.s.surance of hope, as to being with G.o.d and with Christ in glory: but here is a rebuke for such, 'Let Israel hope in the Lord.' And it shows us, 1. That what suggestions come from Satan to make us that are Israelites to doubt, come not for that end, by virtue of any commission that he hath from G.o.d. G.o.d has rebuked him in the text, and you may see it also elsewhere.

These temptations, therefore, are rather forged of malice, and of despite to our faith and hope; and so should be accounted by us (Zech 1:1-3). 2. This shows us also that we should take heed of crediting of that which comes unto us to hinder our hope in the Lord; lest we take part with Satan, while G.o.d rebuketh him, and countenanceth that which fights against the grace of G.o.d in us. 3.

It shows us also that as faith, so hope, cannot be maintained with great difficulty, and that we should endeavour to maintain it, and hope through every difficulty.

Fourth. This word 'LET' is sometimes used by way of request or intreaty. 'I pray thee, LET Tamar my sister come' (2 Sam 13:6).

'LET it be granted to the Jews to do,' &c. (Esth 9:13). And if it be so to be taken here, or if in the best sense this interpretation of it may here be admitted, the consideration thereof is amazing; for then it is all one as if G.o.d by the mouth of his servant, the penman of this psalm, did intreat us to hope in him. And why this may not be implied here, as well as expressed elsewhere, I know not. 'G.o.d did beseech you by us; we pray you in Christ's stead, be ye reconciled to G.o.d' (2 Cor 5:20). Why should G.o.d beseech us to reconcile to him, but that we might hope in him? and if it be thus taken here, it shows, 1. The great condescension of G.o.d, in that he doth not only hold out to us the advantages of hoping in G.o.d, but desires that we should hope, that we might indeed be partakers of those advantages. 2. It teaches us also humility, and that always in the acts of faith and hope we should mix blushing, and shame, with our joy and rejoicing. Kiss the ground, sinner; put 'thy mouth in the dust, if so be there may be hope' (Lam 3:29).

Fifth. And lastly, This word is used sometimes by way of caution.

'Let him that thinketh he standeth, take heed lest he fall' (1 Cor 10:12). 'Let us therefore fear lest a promise being left us of entering into his rest, any of you should seem to come short of it'

(Heb 4:1), and if it should be so taken here, then, 1. This shows us the evil of despair, and that we at times are incident to it; our daily weaknesses, our fresh guilt, our often decays, our aptness to forget the goodness of G.o.d, are direct tendencies unto this evil, of which we should be aware; for it robs G.o.d of his glory, and us of our comfort, and gratifies none but the devil and unbelief.

2. It showeth us that despair is a fall, a falling down from our liberty; our liberty is to hope; it is our portion from G.o.d; for he hath said that himself will be the hope of his people. To do the contrary, is therefore a falling from G.o.d, a departing from G.o.d through an evil heart of unbelief. It is the greatest folly in the world for an Israelite to despair; 'Why sayest thou, O Jacob, and speakest, O Israel. My way is hid from the Lord, and my judgment is pa.s.sed over from my G.o.d? Hast thou not known? hast thou not heard, that the everlasting G.o.d, the Lord, the Creator of the ends of the earth, fainteth not? There is no searching of his understanding.

He giveth power to the faint; and to them that have no might, he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon,' that is, hope in, 'the Lord, shall renew their strength; they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint' (Isa 40:27-31).