Our duty is to wait, when God stays his longest before fulfilling his promise

           Second.  When God stays long before he makes payment of the promise, then it is the believer’s duty to wait for it.  ‘Though it tarry, wait for it,’ Hab. 2:3. He is speaking there of the good of the promise, which God intended to perform in the appointed time; and because it might tarry longer than their hasty hearts would, he bids them wait for it.  As one that promiseth to come to a friend’s house sends him word to sit up for him, though he tarry later than or­dinary, for he will come at last assuredly.  This is hard work indeed!  What! wait? When we have stayed so long, and no sight of God’s coming after this prayer, and that sermon!  So many long looks given at the window of his ordinances and providences, and no tidings to be heard of his approach in mercy and comfort to my soul; and after this, still am I bid wait? This is wearisome work.  True, to flesh and blood it is; yea, weak faith is oft out of breath, and prone to sit down, or turn back, when it hath gone long to meet God in the returns of his mercy, and misseth of him; and therefore the apostle ushers in his duty with an affectionate prayer.  ‘The Lord direct your hearts into the love of God, and into the patient waiting for Christ,’ II Thes. 3:5.  He had laid down a strong ground of consolation for them in the preceding chapter, in that they were ‘chosen to salvation,’ and ‘called by the gospel to the obtaining of the glory of our Lord Jesus Christ,’ II Thes. 2:13, 14, and assured them that God, who is ‘faithful,’ would ‘stablish them, and keep them from evil,’ II Thes. 3:3.  He means [this] so as they should not miscarry, and at last fall short of the glory promised; but, being sensible how difficult a work it was for them amidst their own present weaknesses, the apostasies of others, and the assaults of Satan upon themselves, to hold fast the assurance of their hope unto the end, he turns himself from them to speak to God for them.  ‘The Lord direct your hearts.’  And, as if he had said, it is a way you will never find, a work you will never be able to do of yourselves—thus to wait patiently till Christ come, and bring the full reward of the promise with him; the Lord therefore direct your hearts into it.  And Moses, it seems, before he ascended the mount, had a fear and jealousy of what afterward proved too true, that the Israelites' unbelieving hearts would not have the patience to wait for his return, when he should stay some while with God there out of their sight; to prevent which, he gave express command before he went up that they should tarry there for him, Ex 14:14. Indeed, a duty more contrary than this of waiting quietly and silently on God, bear our manners, and lackey after us, before we do what he commands: but if the promise comes not galloping full speed to us, we think it will never be at us.

           Question.  But why doth God, when he hath made a promise, make his people wait so long?

           Answer.  I shall answer this question by asking another. Why doth God make any promise at all to his creature?  This may be well asked, considering how free God was from owing any such kindness to his creature; till, by the mere good pleasure of his will, he put himself into bonds, and made himself, by his promise, a debtor to his elect.  And this proves the former question to be saucy and over-bold.  As if some great rich man should make a poor beggar that is a stranger to him his heir, and when he tells him this, he should ask, ‘But why must I stay so long for it?’  Truly, any time is too soon for him to receive a mercy from God that thinks God's time in sending it too late.  This hasty spirit is as grievous to God as his stay can be to us.  And no wonder God takes it so hei­nously, if we consider the bitter root that bears it.

           First. It proceeds from a selfishness of spirit, whereby we prefer our own content and satisfaction before the glory of God, and this becomes not a gra­cious soul.  Our comfort flows in by the performance of the promise, but the revenue of God's honour is paid into him by our humble waiting on him in the interval between the promise and the performance, and is the main end why he forbears the paying it in hastily.  Jacob served seven years for Rachel; and God sure may better make us wait, before the promise is given in to our embraces by the full accomplishment of it.  ‘For ye have need of patience, that, after ye have done the will of God, ye might receive the prom­ise,’ Heb. 10:36.  It is very fit the master should dine before the man.  And if he would not like a servant that would think much to stay so long from his meal as is required at his hands for waiting at his master’s table, how much more must God dislike the rudeness of our impatient spirits, that would be set at our meal, and have our turn served in the comfort of the prom­ise, before he hath the honour of our waiting on him!

           Second.  It proceeds from deep ingratitude; and this is a sin odious to God and man.  ‘They soon for­gat his works; they waited not for his counsel,’ Ps. 106:13.  God was not behindhand with his people.  It was not so long since he had given them an experi­ment of his power and truth.  He had but newly lent them his hand, and led them dry‑shod through a sea, with which they seemed to be much confirmed in their faith, and enlarged in their acknowledgments, when they came safe to shore: ‘then believed they his words; they sang his praise,’ Ps. 106:12.  One would have thought that God's credit now would have gone for a great sum with them ever after.  But it proved nothing so.  They dare not trust God with so much as their bill of fare—what they shall eat and drink; and therefore it is said, ‘they waited not for his counsel, but lusted exceedingly in the wilderness.’  That is, they prevented the wisdom and providence of God, which would have provided well for them, if they could but have stayed to see how God would have spread their table for them.  And why all this haste? ‘They forgat his works.’  They had lost the thankful sense of what was past, and therefore cannot wait for what was to come.

God oft stays long before he fulfills his promise

           First.  God oft stays long before he pays in the good things of the promise.  The promise contains the matter of all our hopes;—called therefore ‘the hope of the promise.’  To hope without a promise is to claim a debt that never was owing.  Now the good things of the promise are not paid down presently; in­deed, then there would be not such use of the prom­ises.  What need of a bond where the money is pres­ently paid down?  God promised Abraham a son, but he stayed many years for him after the bond of the promise was given him.  He promised Canaan to him and his seed, yet hundreds of years interposed be­tween the promise and performance. Esau was spread into a kingdom before the heirs of promise had their inheritance, or one foot of land [was] given them in it.  Yea, all the patriarchs, who were the third genera­tion after Abraham, died, ‘not having received the promises,’ Heb. 11:13.  Simeon had a promise ‘he should not see death, before he had seen the Lord’s Christ,’ Luke 2:26.  But this was not performed till he had one foot in the grave, and was even taking his leave of the world.

           In a word, those promises which are the portion of all the saints, and may be claimed by one as well as by another, their date is set in the book of God’s de­cree, when to be paid in to a day; some sooner, some later; but not expressed in the promise.  He hath engaged to answer the prayers of his people, and ‘ful­fil the desires of those that fear him,’ Ps. 145:19.  But it proves a long voyage sometimes before the praying saint hath the return of his adventure.  There comes oft a long and sharp winter between the sowing time of prayer and the reaping.  He hears us indeed as soon as we pray, but we oft do not hear him so soon. Prayers are not long on their journey to heaven, but long a‑coming thence in a full answer.  Christ at this day in heaven hath not a full answer to some of those prayers which he put up on earth.  Therefore he is said to ‘expect till his enemies be made a footstool,’ Heb 10:13.  Promises we have for the subduing sin and Satan under our feet, yet we find these enemies still skulking within us; and many a sad scuffle we have with them before they are routed and outed our hearts.  And so with others.  We may find sometime the Christian—as great an heir as he is to joy and comfort—hardly able to show a penny of his heavenly treasure in his purse.  And for want of well pondering this one clause, poor souls are oft led into tempta­tion, even to question their saintship.  ‘Such promises are the saints’ portion,’ saith one; ‘but I cannot find them performed to me, therefore I am none of them. Many a prayer I have sent to heaven, but I hear no news of them.  The saints are conquerors over their lusts; but I am yet often foiled and worsted by mine. There is a heaven of comfort in the promise, but I am as it were in the belly of hell, swallowed up with fears and terrors.’  Such as these are the reasonings of poor souls in the distress of their spirits; whereas all this trouble they put themselves to might be prevented, if they had faith to believe this one principle of un­doubted truth—that God performs not his promises all at once, and that what they want in hand they may see on the way coming to them

Hope, as the Christian’s helmet, quiets his spirit when God delays to perform his promise.

           The fourth and last office of hope propounded is, to quiet and compose the Christian’s spirit when God stays long before he come to perform promises. Patience, I told you, is the back on which the Chris­tian’s burdens are carried, and hope the pillow between the back and the burden, to make it sit easy. Now patience hath two shoulders; one to bear the present evil, and another to forbear the future good promised, but not yet paid.  And as hope makes the burden of the present evil of the cross light, so it makes the longest stay of the future good promised short.  Whereas, without this, the creature could have neither the strength to bear the one, nor forbear and wait for the other.  ‘And I said, My strength and my hope is perished from the Lord,’ Lam. 3:18; implying thus much, that where there is no hope there is no strength.  The soul's comfort lies drawing on, and soon gives up the ghost, where all hope fails.  God un­dertook for Israel’s protection and provision in the wilderness, but when their dough was spent, and their store ended, which they brought out of Egypt, they fall foul with God and Moses.  And why? but because their hope was spent as soon as their dough.  Moses ascends the mount, and is but a few days out of their sight, and in all haste they must have a golden calf. And why? but because they gave him for lost, and never hoped to see him more.  This is the reason why God hath so few servants that will stick fast to him, because God puts them to wait for what he means to give, and most are short-spirited, and cannot stay. You know what Naomi said to her daughters, ‘If I should have an husband also to night, and should also bear sons; would ye tarry for them till they were grown? would ye stay for them from having hus­bands?’ Ruth 1:12, 13.  The promise hath salvation in the womb of it; but will the unbeliever, a soul without heavenly hope, stay till the promise ripens, and this happiness be, as I may so say, grown up?  No, sure, they will rather make some match with the beggarly creature, or any base lust that will pay them in some pleasure at present, than wait so long, though it be for heaven itself.  Thus as Tamar played the strumpet be­cause the husband promised was not given her so soon as she desired, Gen. 38, so it is the undoing of many souls because the comfort, joy, and bliss of the promise is withheld at present, and his people are made to wait for their reward; therefore they throw themselves into the embraces of this adulterous world that is present.  ‘Demas hath forsaken me, having loved this present world,’ II Tim. 4:10.  The soul only that hath this divine hope will be found patiently to stay for the good of the promise. Now, in handling this last office of hope, I shall do these three things—

First. I shall show you that God oft stays long before he pays in the good things of the promise.

Second. That when God stays longest before he performs his promises, it is our duty to wait.

Third. That hope will enable the soul to wait when he stays longest.

Whence and how hope hath its supporting influence in affliction 3/3

Third Answer.  As hope assures the soul of the certainty and transcendency of heaven's salvation, so also of the necessary subserviency that his afflictions have towards his obtaining this salvation.  ‘Ought not Christ to have suffered these things, and to enter into his glory?’ Luke 24:26.  As if Christ had said, ‘What reason have you so to mourn, and take on for your Master’s death, as if all your hopes were now split and split?  Ought he not to suffer?  Was there any other way he could get home, and take possession of his glory that waited for him in heaven?  And if you do not grudge him his preferment, never be so inordi­nately troubled to see him onwards to it, though through the deep and miry land of suffering.’  And truly the saint’s way to salvation lies in the same road that Christ went in: ‘If so be that we suffer with him, that we may be also glorified together,’ Rom. 8:17; only with this advantage, that his going before hath beaten it plain, so that now it may be forded, which but for him had been utterly impassable to us.  Afflictions understood with this notion upon them—that they are as necessary for our waftage to glory as water is to carry the ship to her port, which may as soon sail without water, as a saint land in heaven without the subserviency of afflictions—this notion, I say, well understood, would reconcile the greatest afflictions to our thoughts, and make us delight to walk in their company.  This knowledge Parisiensis calls unus de septem radiis divini scientiæ—one of the seven beams of divine knowledge; for the want of which we call good evil, and evil good—think God blesseth us when we are in the sunshine of prosperity, and curs­eth when our condition is overcast with a few clouds of adversity.  But hope hath an eye that can see heav­en in a cloudy day, and an anchor that can find firm land under a weight of waters to hold by; it can expect good out of evil.  The Jews open their windows when it thunders and lightens, expecting, they say, their Messiah to come at such a time to them.  I am sure hope opens her window widest in a day of storm and tempest: ‘I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord,’ Zeph. 3:12, and, Micah 7:7, ‘There­fore I will look unto the Lord; I will wait for the God of my salvation: my God will hear me.’  See what strong hold hope’s anchor takes.  And it is a remark­able ‘therefore,’ if you observe the place.  Because all things were at so desperate a pass in the church’s affairs—as there you will find them to be in man’s thinking—‘therefore,’ saith the saint, ‘I will look, I will wait.’  Indeed, God doth not take the axe into his hand to make chips.  His people, when he is hewing them, and the axe goes deepest, they may expect some beautiful piece at the end of the work.

           It is a sweet meditation Parisiensis hath upon ‘We know that all things work together for good to them that love God,’ Rom. 8:28.  Ubi magis intrepida magis pensata esse debes, quàm inter cooperarios meos, et coadjutores meos?—Where, O my soul, shouldst thou be more satisfied, free of care and fear, then when thou art among thy fellow‑labourers, and those that come to help thee to attain thy so‑much desired salvation, which thy afflictions do?  They work together with ordinances and other providential dealings of God for good; yea, thy chief good, and thou couldst ill spare their help as any other means which God appoints thee.  Should one find, as soon as he riseth in the morning, some on his house‑top tearing off the tiles, and with axes and hammers taking down the roof thereof, he might at first be amazed and troubled at the sight, yea, think they are a company of thieves and enemies come to do him some mischief; but when he understands they are workmen sent by his father to mend his house, and make it better than it is—which cannot be done without taking some of it down he is satisfied and content to endure the present noise and trouble, yea thankful to his father for the care and cost he bestows on him.  The very hope of what advantage will come of their work makes him very willing to dwell a while amidst the ruins and rubbish of his old house.  I do not wonder to see hopeless souls so impatient in their sufferings—sometimes even to distraction of mind. Alas! they fear presently—and have reason so to do —that they come to pull all their worldly joys and comforts down about their ears; which gone, what, alas! have they left to comfort them, who can look for nothing but hell in another world?  But the believer’s heart is eased of all this, because assured from the promise that they are sent on a better errand to him from his heavenly Father, who intends him no hurt, but rather good—even to build the ruinous frame of a his soul into a glorious temple at last; and these af­flictions come, among other means, to have a hand in the work; and this satisfies him, that can say, ‘Lord, cut and hew me how thou wilt, that at last I may be polished and framed according to the platform [pat­tern] which love hath drawn in thy heart for me.’ Though some ignorant man would think his clothes spoiled when besmeared with fuller’s earth or soap, yet one that knows the cleansing nature of them will not be afraid to have them so used

Whence and how hope hath its supporting influence in affliction 2/3

  You know what God said to Moses when he was sick of his employment, and made so many mannerly or rather unmannerly excuses from his own inability —and all that he might have leave to lay down his commission: ‘Go,’ saith God, ‘and I will be with thy mouth, and teach thee what thou shalt say,’ Ex. 4:12. And again, ‘Is not Aaron the Levite thy brother?  I know that he can speak well.  And also, behold, he cometh forth to meet thee,’ ver. 14.  Thus God did ani­mate him, and toll [draw] him on to like that hard province he was called to.  Methinks I hear hope, as God’s messenger, speaking after the same sort to the drooping soul oppressed with the thoughts of some great affliction, and ready to conclude he shall be able to stem so rough a tide—bear up cheerfully and lift up his head above such surging waves.  ‘Go, O my soul,’ saith hope, ‘for thy God will be with thee, and thou shalt suffer at his charge.  Is not Christ thy brother? yea, is he not thy husband?  He, thou thinkest, can tell how to suffer, who was brought up to the trade from the cradle to the cross.  Behold, even he comes forth to meet thee, glad to see thy face, and willing to impart some of his suffering skill unto thee.’  That man indeed must needs carry a heavy heart to prison with him, who knows neither how he can be maintained there nor delivered thence.  But hope easeth the heart of both these, which taken away, suffering is a harmless thing and not to be dreaded.

           Second Answer.  Hope assures the Christian not only of the certainty of salvation coming, but also of the transcendency of this salvation to be such, as the sorrow of his present sufferings bears no proportion to the joy of that.  This kept the primitive Christians from swooning while their enemies let out their blood.  They had the scent of this hope to exhilarate their spirits: ‘For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day,’ II Cor. 4:16.  Is not this strange, that their spirit and courage should increase with the losing of their blood?  What rare unheard‑of cordial was this?  ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory,’ ver. 17.  Behold here the dif­ference betwixt hopes of heaven and hopes of the world. These latter, they are fanciful and slighty, seem great in hope but prove nothing in hand; like Eve’s apple, fair to look on as they hang on the tree, but sour in the juice, and of bad nourishment in the eating.  They are, as one calls them wittily, ‘nothing between two dishes.’  It were well if men could in their worldly hopes come but to the unjust steward’s reckoning, and for a hundred felicities they promise themselves from the enjoyments they pursue, find but fifty at last paid them.  No, alas! they must not look to come to so good a market, or have such fair deal­ings, that have to do with the creature, which will certainly put them to greater disappointments than so.  They may bless themselves if they please for a while in their hopes, as the husbandman sometimes doth in the goodly show he hath of corn standing upon his ground; but by that time they have reaped their crop and thrashed out their hopes, they will find little besides straw and chaff—emptiness and vanity —to be left them.  A poor return, God knows, to pay them for the expense of their time and strength which they have laid out upon them!  Much less suitable to recompense the loss he is put to in his conscience; for there are few who are greedy hunters after the world’s enjoyments, that do drive this worldly trade without running in debt to their consciences.  And I am sure he buys gold too dear, that pays the peace of his conscience for the purchase.  But heaven is had cheap, though it be with the loss of all our carnal interests, even life itself.  Who will grudge with a sorry lease of a low-rented farm, in which he also hath but a few days left before it expires (and such our temporal life is), for the perpetuity of such an inherit­ance as is to be had with the saints in light? This hath ever made the faithful servants of God carry their lives in their hands, willing to lay them down, ‘while they look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal,’ II Cor. 4:18.

           

Whence and how hope hath its supporting influence in affliction 1/3

           Second.  Whence and how hope hath its virtue; or what are the ingredients in hope's cordial that thus exhilarates the saint's spirit in affliction.

           First Answer.  Hope brings certain news of a happy issue, that shall shortly close up all the wounds made by his present sufferings.  When God comes to save his afflicted servants, though he may antedate their hopes, and surprise them before they looked for him, yet he doth not come unlooked for.  Salvation is that they lot upon: ‘For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end,’ Jer. 29:11—that is, an end suitable to the hopes and expec­tations taken up by you.  Hope is a prying grace; it is able to look beyond the exterior transactions of provi­dence.  It can, by the help of the promise, peep into the very bosom of God, and read what thoughts and purposes are written there concerning the Christian’s particular estate, and this it imparts to him, bidding him not to be at all troubled to hear God speaking roughly to him in the language of his providence. ‘For,’ saith hope, ‘I can assure thee he means thee well, whatever he saith that sounds otherwise.  For as the law, which came hundreds of years after the promise made to Abraham, could not disannul it, so neither can any intervening afflictions make void those thoughts and counsels of love which so long before have been set upon his heart for thy deliver­ance and salvation.’  Now, such a one must needs have a great advantage above others for the pacifying and satisfying his spirit concerning the present pro­ceedings of God towards him; because, though the actings of God on the outward stage of providence be now sad and grievous, yet he is acquainted with heaven's plot therein, and is admitted as it were into the attiring room of his secret counsel, where he sees garments of salvation preparing, in which he shall at last be clad, and come forth with joy.  The traveller, when taken in a storm, can stand patiently under a tree while it rains, because he hopes it is but a show­er, and sees it clear up in one part of the heavens, while it is dark in another.  Providence, I am sure, is never so dark and cloudy but hope can see fair weather a‑coming from the promise.  ‘When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh,’ Luke 21:28.  And this is as black a day as can come.

           When the Christian’s affairs are most disconso­late, he may soon meet with a happy change.  The joy of that blessed day, I Cor. 15:52, comes ¦< •J@µå ¦< Õ4B­ ÏN2V8µ@Ø—‘in a moment, in the twinkling of an eye,’ we shall be ‘changed.’  In one moment sick and sad, in the next well and glad, never to know more what groans and tears mean.  Now clad with the rags of mortal flesh, made miserable with the thou­sand troubles that attend it; ‘in the twinkling of an eye’ arrayed with robes of immortality, embossed and enriched with a thousand times more glory than the sun itself wears in the garment of light which now dazzleth our eyes to look on.  ‘It is but winking,’ said a holy martyr to his fellow‑sufferer in the fire with him, ‘and our pain and sorrow is all over with.’  Who can wonder to see a saint cheerful in his afflictions that knows what good news he looks to hear from heaven, and how soon he knows not?  You have heard of the weapon‑salve, that cures wounds at a distance. Such a kind of salve is hope.  The saints’ hope is laid up in heaven, and yet it heals all their wounds they receive on earth.  But this is not all.  For, as hope prophesies well concerning the happy end of the Christian’s afflictions, so it assures him he will be well tended and looked to while he lies under them.  If Christ sends his disciples to sea, he means to be with them when they most need his company.  The well child may be left a while by the mother, but the sick one she will by no means stir from.  ‘When thou passest through the waters, I will be with thee,’ Isa. 43:2.

         

The influence of hope on the Christian in affliction

           First.  What influence hope hath on the Christian in affliction.

           First Influence.  Hope stills and silenceth the Christian under affliction.  It keeps the king’s peace in the heart, which else would soon be in an uproar. A hopeless soul is clamorous.  One while it chargeth God, another while it reviles instruments.  It cannot long rest, and no wonder, when hope is not there to rock it asleep.  Hope hath a rare art in stilling a fro­ward spirit when nothing else can; as the mother can make the crying child quiet by laying it to the breast, when the rod makes it cry worse.  This way David took, and found it effectual.  When his soul was out of quiet, by reason of his present affliction, he lays his soul to the breast of the promise.  ‘Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God,’ Ps. 43:5.  And here his soul sweetly sleeps, as the child with the teat in his mouth.  And that this was his usual way, we may think by the fre­quent instances we find to this purpose.  Thrice we find him taking this course in two psalms, Ps 42 and 43. When Aaron and Miriam were so uncivil with Moses, and used him so ill in their foul language, no doubt it was a heavy affliction to the spirit of that holy man, and aggravation of his sorrow, to consider out of whose bow these sharp arrows came; yet it is said, ‘Moses held his peace’—waiting for God to clear his innocency.  And his patience made God, no doubt, the more angry to see this meek man wronged, who durst trust him with the righting of his name; and therefore [it was that] with such speed he wiped off the dirt they had thrown on him, before it could soak in to the prejudice of his good name in the thoughts of others.  Indeed this waiting on God for deliverance in an afflicted state, consists much in a holy silence. ‘Truly my soul waiteth upon God: from him cometh my salvation,’ Ps. 62:1—or, as the Hebrew, ‘my soul is silent.’  It is a great mercy, in an affliction that is sharp, to have our bodily senses, so as not to lie rav­ing or roaring, but still and quiet; much more to have the heart silent and patient.  And we find the heart is as soon heat into a distemper, as the head.  Now, what the sponge is to the cannon when hot with often shooting, that is hope to the soul in multiplied afflic­tions; it cools the spirit, and meekens it, that it doth not fly apieces, and break out into distempered thoughts or words against God.

           Second Influence.  This hope fills the afflicted soul with such inward joy and consolation, that it can laugh while tears are in the eye—sigh and sing all in a breath.  It is called ‘the rejoicing of hope,’ Heb. 3:6. And hope never affords more joy than in affliction. It is on a watery cloud that the sun paints those curious colours in the rainbow.  ‘Rejoice in hope of the glory of God, and not only so, but we glory in tribulations,’ Rom. 5:2, 3.  Glorying is rejoicing in a ravishment —when it is so great that it cannot contain itself with­in the Christian’s own breast, but comes forth in some outward expression, and lets others know what a feast it sits at within.  The springs of comfort lie high indeed when his joy pours out at the mouth. And all this joy with which the suffering saint is entertained, is sent in by hope at the cost of Christ, who hath provided such unspeakable glory for them in heaven as will not suffer them to pity or bemoan themselves for those tribulations that befall them on the way to it.  Dum mala pungunt, bona promissa un­guunt—while calamities smite with oppression, the gracious promises anoint with their blessings.  Hope breaks the alabaster box of the promise over the Christian’s head, and so diffuseth the consolations thereof abroad the soul, which, like a precious oint­ment, have a virtue, as to exhilarate and refresh the spirit in its faintings, so to heal the wounds and re­move the smart which the Christian’s poor heart may feel from its affliction, according to the apostle in the aforementioned place: ‘Hope maketh not ashamed; because the love of God is shed abroad in our hearts,’ Rom. 5:5.

           There are two graces which Christ useth above any other to fill the soul with joy; and they are faith and hope, because these two fetch all their wine of joy without doors.  Faith tells the soul what Christ hath done for it, and so comforts it.  Hope revives the soul with news of what Christ will do.  Both draw at one tap—Christ and his promise.  Whereas the other gra­ces present the soul with its own inherent excellencies —what it doth and suffers for him, rather than what he does for them; so that it were neither honourable for Christ, nor safe for the saint, to draw his joy from this vessel. Not honourable to Christ!  This were the way to have the king’s crown set on the subject’s head, and cry Hosanna! to the grace of Christ in us, which is due only to the mercy of God in us.  For thither we will carry our praise whence we have our joy; and therefore upon our allegiance we are only to ‘rejoice in Christ Jesus, and have no confidence in the flesh,’ Php. 3:3.  And it would be no more safe for us than honourable for him, because of the instability of our hearts, and unconstant actings of our graces, which are as oft ebbing as flowing.  And so our joy could not be constant, because our graces are not; but as these springs lie high or low, so would this rise and fall. Yea, we were sure to drink more water than wine —oftener want joy than have it.  Whereas now, the Christian’s cup need never be empty, because he draws his wine from an undrainable Fountain that never sends any poor soul away ashamed, as the brook of our inherent grace would certainly, at one time or other, do.

Hope, as the Christian's helmet, supports him in the greatest afflictions

           This hope of salvation supports the soul in the greatest afflictions.  The Christian’s patience is, as it were, his back, on which he bears his burdens; and some afflictions are so heavy, that he needs a broad one to carry them well.  But if hope lay not the pillow of the promise between his back and his burden, the least cross will prove insupportable; therefore it is called ‘the patience of hope,’ I Thes. 1:3.  There is a patience, I confess, and many know not a better, when men force themselves into a kind of quietness in their troubles because they cannot help it, and there is no hope.  This I may call a desperate pa­tience, and it may do them some service for a while, and but for a while.  If despair were a good cure for troubles, the damned would have more ease; for they have despair enough, if that would help them.  There is another patience also very common in the world, and that is a blockish stupid patience, which, like Nabal’s mirth, lasts no longer than they are drunk with ignorance and senselessness; for they no sooner come to themselves to understand the true state they are in, but their hearts die within them.

           But ‘the patience of hope,’ we are now treating of, is a sober grace, and abides as long as hope lasts; when hope is lively and active, then it floats, yea even danceth aloft the waters of affliction, as a tight sound ship doth in a tempestuous sea; but when hope springs a leak, then the billows break into the Chris­tian’s bosom, and he sinks apace, till hope, with much labour at the pump of the promise, clears the soul again.  This was David's very case.  ‘Save me, O God; for the waters are come in unto my soul,’ Ps. 69:1.  What means he by ‘coming unto his soul?’ Sure­ly no other than this, that they oppressed his spirit, and as it were sued into his very conscience, raising fears and perplexities there, by reason of his sins, which at present put his faith and hope to some dis­order, that he could not for a while see to the com­fortable end of his affliction, but was as one under water, and covered with his fears; as appears by what follows, ‘I sink in deep mire, where there is no stand­ing,’ ver. 2.  He compares himself to one in a quag­mire, that can feel no firm ground to bear him up. And observe whence his trouble rose, and where the waters made their entrance: ‘O God, thou knowest my foolishness; and my sins are not hid from thee,’ ver. 5.  This holy man lay under some fresh guilt, and this made him so uncomfortable under his affliction, because he saw his sin in the face of that and tasted some displeasure from God for it in his outward trouble, which made it so bitter in the going down; and therefore, when once he hath humbled himself in a mournful confession of his sin, and was able to see the coast clear betwixt heaven and him, so as to be­lieve the pardon of his sin, and hope for good news from God again, he then returns to the sweet temper, and can sing in the same affliction where before he did sink.  But more particularly I shall show what powerful influence hope hath on the Christian in af­fliction, and how.  First. What influence it hath.  Second. Whence and how hope hath this virtue.

Hope as the Christian’s helmet makes him FAITHFUL IN THE MEANEST SERVICES

As hope raiseth the Christian’s spirit to attempt great exploits, so it makes him diligent and faithful in the meanest and lowest services that the providence of God calls him to;—for the same providence lays out every one his work and calling, which sets bounds for their habitations on the earth. Some he sets on the high places of the earth, and appoints them hon¬ourable employments, suitable to their place. Others he pitcheth down on lower ground, and orders them in some obscure corner, to employ themselves about work of an inferior nature all their life, and we need not be ashamed to do that work which the great God sets us about. The Italians say true, ‘No man fouls his hands in doing his own business.’ Now, to en¬courage every Christian to be faithful in his particular place, he hath made promises that are applicable to them all. Promises are like the beams of the sun: they shine in as freely at the window of the poor man’s cottage as of the prince’s palace. And these hope trades with, and from these animates the Chris¬tian at his work. Indeed, we are no more faithful in our callings than [we are] acted by faith and hope therein.

Now, you shall observe, God lays his promise, so as it may strengthen our hands and hearts against the chief discouragement that is most like to weaken them in their callings. The great discouragement of those high and public employments—magistracy and ministry—is the difficulty of the province, and oppo¬sition they find from the angry world. These there¬fore are guarded and supported with such promises as may fortify their hearts against the force and fury with which the world comes forth to oppose them. ‘I will not fail thee, nor forsake thee: be strong and of a good courage,’ Joshua 1:5, [a promise] which was given to Israel’s chief magistrate. And the minister’s prom¬ise suits well with this, as having ordinarily the same difficulties, enemies, and discouragements: ‘Go ye therefore and teach all nations;...and, lo, I am with you always, even unto the end of the world,’ Matt. 28:19, 20. Again, the temptation which usually haunts persons in low and more ignoble callings, is the very meanness of them; which occasions discontent and envy in some, to see themselves on the floor, and their brother preferred to more honourable services; in others, dejection of spirit, as if they were, like the eunuch, but dry trees, unprofitable, and brought no glory to God, while others, by their more eminent places and callings, have the advantage of being highly serviceable to God in their generations. Now, to arm the Christian against this temptation, and remove this discouragement, God hath annexed as great a reward in the promise to his faithfulness in the meanest em¬ployment, as the most honourable is capable of. What more mean and despicable than the servant’s employ¬ment? yet no less than heaven itself is promised to them if faithful. He is speaking there to such. ‘What¬soever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ,’ Col. 3:23, 24. Where observe,

First. What honour he puts on the poor serv¬ants’ work. He serves the Lord Christ; yea, in the lowest piece of work that belongs to his office. His drudgery is divine service, as well as his praying and hearing; for he saith, ‘Whatsoever ye do.’ Again observe,

Second. The reward that is laid up for such; and that is as great as he shall receive that hath been faith¬ful in ruling kingdoms, ‘the reward of the inherit¬ance.’ As if God had said, ‘Be not, O my child, out of love with thy coarse homely work. Ere long thou shalt sit as high as he that sways sceptres. Though your employment now be not the same with his, yet your acceptation is the same, and so shall your reward also be.’ Thus we see, as we bestow more abundant honour on those members which we think less hon¬ourable; so doth Christ with those members of his body which, by reason of their low place in the world, may be thought to be most despised—he puts an abundant honour upon them in his promise. And where hope is raised, the Christian cannot but take sweet satisfaction from the expectation thereof. The poor ploughman that is a saint, and plows in hope of reaping salvation, would be as well contented with his place and work as the bravest courtier is with his. Think of this, when any of you have a servant to choose; if you would have your work faithfully and heartily done, employ such about it—if they be to be had—as have a hope of salvation. This will not suffer them to wrong you, though they could. Their helmet will defend them from such temptations. Jacob was a true drudge for his master Laban by day and by night, though he used him none of the best in chop¬ping and changing his wages so oft. But Jacob served in hope, and expected his reward from a better master than Laban; and this made him faithful to an unfaith¬ful man. Joseph would not wrong his master, though at the request of his mistress. He chose to suffer his unjust anger, rather than accept of her unchaste love. The evidence of this grace in a servant is better se¬curity for his faithfulness than a bond of a thousand pounds.

INSTANCES wherein hope has raised the Christian to noble exploits 5/5

    Second.  These present attainments of grace or comfort, they do embolden the soul to expect yet more; and so provoke the Christian to press on for the full payment of all.  See both these in David: ‘Be¬cause thou hast been my help, therefore in the sha¬dow of thy wings will I rejoice,’ Ps. 63:7.  The present boon he hath got makes him rejoice in hope of what is yet to come, and by this scent he is carried out with full cry to pursue the chase for more, as appears in the very next words, ‘my soul followeth hard after thee,’ ver. 8.  And no wonder, if we consider that God gives his people their experiences with this very no¬tion stamped on them, i.e. to raise their expectations for further mercies at his hand: ‘I will give her her vineyards from thence, and the valley of Achor for a door of hope,’ Hosea 2:15.  God is there speaking to a soul converted and newly taken into covenant, what blessings he will bestow on it, as the happy effects of its reconciliation to God and marriage with Christ, and he alludes to his dealing with Israel, who came out of a desolate wilderness—where they had wan¬dered, and endured unspeakable hardship, forty years —into a pleasant fruitful country, in the very en¬trance where whereof this Achor lay, which, when God gave them, he would not have them look on it as in itself it was a little spot of ground, and not so much worth, but as the opening of a door through which he would undertake to let them into the possession of the whole land in process of time; which circum¬stance, believed by them, made Joshua advance his banners with so much courage against the proudest of his enemies, well knowing that man could not shut that door upon them which God had opened to them.

           Thus every particular assistance God gives the Christian against one corruption, is intended by God to be an Achor—‘a door of hope,’ from which he may expect the total overthrow of that cursed seed in his bosom.  When he adds the least degree of strength to his grace or comfort he gives us an Achor, or door of hope, that he will consummate both in glory.  O what courage this must needs bring to thee, poor heart, in thy fears and faintings!  Paul had many enemies at Ephesus to oppose him, but having ‘an effectual door opened unto him,’ for his encouragement, he went on undauntedly, I Cor. 16:9.  As an army, when, after stub¬born resistance by the enemy, who labour what they can to keep them out, the door or gate of the city flies open, then the soldiers press in amain with a shout, ‘the city is our own.’  Thus when, after long tugging, and much wrestling with God for pardon of sin, or strength against sin, the door of the promise flies open, and God comes in with some assisting, com¬forting presence, now hope takes heart, and makes the soul fall on with double force and zeal.