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3. God takes much delight in the exercise of hope because it construes all God's dispensations, at present, towards it, for the best: 'When he hath tried me I shall come forth like gold' (Job 23:10). This is the language of hope. God, saith the soul, is doing me good, making me better, refining my inward man. Take a professor without hope; either he suffers the affliction of pride and ostentation, or he picks a quarrel with God and throws up everything. He thinks that God is about to undo him, but hope is construed all to the best, and he admits no such unruly passions to carry the man away.

4. Therefore, hope makes man be the trials what they will, to keep still close to the way and path of God. 'My foot,' said Job, 'hath held his steps, his way have I kept and not declined, neither have I gone back from the commandment of his lips' (Job 23:11,12). And again, 'Our heart is not turned back, neither have our steps declined from thy way: though thou hast sore broken us in the place of dragons, and covered us with the shadow of death' (Psa 44:18,19). But how came they thus patiently to endure? Why, they, by hope, put patience and prayer into exercise. They knew that their God was, as it were, but asleep and that he would arise for their help in his time, and when he did arise, he would certainly deliver. Thus is this psalm applied by Paul (Rom 8).

[Third.] It is also inferred from this exhortation that God does not appreciate the hope of those not Israelites. 'Let Israel hope.' The words are exclusive, shutting out the rest. He doth not say, Let Amalek hope, let Babylon or the Babylonians hope; but even in and by this exhortation shutteth the rest and their hope from his acceptance. In conclusion, it follows that some may hope and may not be the best for their hope. 'The hypocrite's hope shall perish' (Job 8:13); their hope shall be as the giving up of the ghost (11:20). 'For what is the hope of the hypocrite?' (27:8). Again, 'The hope of unjust men perisheth' (Prov 11:7). There is a hope that perisheth, both it and he that hoped with it together. The reasons are,

1. Because it flows not from faith and experience but from conceit and presumption. Hope, as I have told you, if it is correct, cometh of faith, and is brought forth by experience: but the hope now under consideration is alone and has no right original, and therefore not regarded. It is not the hope of God, but the hope of man; it is not the hope of God's working, but the hope that standeth in natural abilities. 'Thou washed away the things which grow out of the dust of the earth, and thou destroyest the hope of man' (Job 14:19). Whatsoever in religious matters is but of a carnal and earthly existence must be washed away when the overflowing scourge shall at the end pass over the world (Isa 28:17-19).

2. Because the Lord's mercy is not the object of it. The worldly man makes gold, or an arm of flesh his hope; that is, the object of it, and so he despiseth God (Job 31:24; Jer 3:23). Or if he is a religious hypocrite, his hope terminates in his own doings: he trusteth, or hopeth, in himself, that he is righteous (Luke 18:9). All these things are abhorred of God, nor can he, with honor to his name, or in compliance with his own eternal designs, give any countenance to such a hope as this.

3. This hope has no good effect on his heart and mind that hath it. It purifies not the soul; it only holds fast a lie and keeps a man in a circuit, at an infinite distance from waiting upon God.

4. This hope busied all the powers of the soul about things that are of the world, or about those false objects on which it is pitched; even as the spider diligently worketh in her web—unto which also this hope is compared—in vain. This hope will bring that man that has it, and exercises it, to heaven, when leviathan is pulled out of the sea with a hook; or when his jaw is bored through with a thorn: but as he that thinks to do this, hopeth in vain; so, even so, will the hope of the other be as unsuccessful; 'So are the paths of all that forget God, and the hypocrite's hope shall perish; whose hope shall be cut off, and whose trust shall be a spider's web. He shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure' (Job 8:13-15, 41:1-9). This is the hope that is not esteemed of God, nor the persons that have it, preferred by him a whit before their own dung (Job 20:4-8).

[Fourth.] It is also inferred from these words that Israel is subject to swerving in his soul about the object of hope. This text is to him as a command and grant, an instruction by which he will be informed how and upon whom to set his hope. That Israel is apt to swerve as to the object of his hope is evident, for that so much ado is made by the prophets to keep him upon his God; in that so many laws and statutes are created to direct him to set his hope in God: and also by his own confession (Psa 78:7; Jer 3:23-25; Lam 4:17). The fears also and the murmurings and the faintings that attend the godly in this life, do put the truth of this inference out of doubt. It is true, the apostle said, that he had the sentence of death in himself, that he might not trust or hope in himself, but in God that raiseth the dead. But this was a high pitch; Israel is not always here; many things hinder it. (1.) The imperfection of our graces. There is no grace perfected in the godly. Now, it is incident to things defective, wanting in their course. Faith is not perfect; and hence the sensible Christian feels what follows: love is not ideal, and we see what follows; and so of hope and every other grace; their imperfection makes them stagger. 2. Israel is not yet beyond temptations. There is a deal to attend him with temptations, and he has a soul so disabled by sin that at all times he cannot fix on God that made him but is apt to be turned aside to lying vanities: the very thing that Jonah was ensnared with (2:8).

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3. Hope will use our calling to support the soul and help it, by that, to exercise itself in a way of expectation of good from God. Hence, the apostle prays for the Ephesians, that they may be made to see what is 'the hope of their calling'; that is, what good that is which by their calling they have ground to hope is laid up in heaven, and to be brought unto them at the appearance of Jesus Christ (Eph 1:17,18). For thus the soul, by this grace of hope, will reason about this matter: God has called me; surely it is to a feast. God has called me to the fellowship of his Son, and indeed, I may be with him in the next world. God has given me the spirit of faith and prayer; I might hope for what I believe and wait for what I pray for. God has given me some tastes already; indeed, it is to encourage me to hope that he purposeth brings me into the rich fruition of the whole.

4. Hope will exercise itself upon God by those breakings wherewith he breaketh his people for their sins. 'The valley of Achor' must be given 'for a door of hope' (Hosea 2:15). What is The valley of Achor? Why, the place where Achan was stoned for his wickedness and where all Israel was afflicted for the same (Josh 7). I say hope can gather by this, that God has a love for the soul; for when God hateth a man, he chastised him not for his trespasses. 'If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons' (Heb 12:8). Hence Moses tells Israel that when the hand of God was upon them for their sins, they should consider in their heart, 'that as a man chasteneth his son, so the Lord thy God chasteneth thee' (Deut 8:5). And why thus consider, but that a door might be opened for hope to exercise itself upon God by this? This is also what is intended in Paul to the Corinthians, 'When we are judged we are chastened of the Lord, that we should not be condemned with the world' (1 Cor 11:32). Is not here a door of hope? And why a door of hope, but that by it, God's people, when afflicted, should go out from despair by hope?

[Second.] But it is to be inferred, secondly, that the exercise of hope upon God is delightful to him: otherwise, he would not have commanded and granted us liberty to hope and have snibbed those that would hinder. 'Behold, the eye of the Lord is upon them that fear him; upon them that hope in his mercy; to deliver their soul from death, and to keep them alive in famine' (Psa 33:18,19). That God is much delighted in the exercise of this grace is evident because of the preparation that he has made for this grace, wherewith to exercise itself. 'For whatsoever things were writ aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope' (Rom 15:4). Mark, the whole history of the Bible, with the relation of the wonderful works of God with his people from the beginning of the world, are written for this very purpose, that we, by considering and comparing, by patience and comfort of them, might have hope. The Bible is the scaffold or stage that God has built for hope to play his part in this world. It is, therefore, very delightful to God to see hope rightly given its color before him; hence he is said 'to laugh at the trial of the innocent' (Job 9:23). Why at his trial? Because his trial puts him upon the exercise of hope: for then indeed there is work for hope, when trials are sharp upon us. But why is God so delighted in the exercise of this grace of hope?

1. Because hope is a head-grace and governing. Several lusts in the soul cannot be mastered if hope is not in exercise, especially if the soul is in excellent and sore trials. There is peevishness and impatience, there is fear and despair, there is doubting and misconstruing of God's present hand, and all these become masters if hope is not stirring, nor can any grace besides put a stop to their tumultuous raging in the soul. But now hope in God makes them all hush, takes away the occasion of their working, and lays the soul at the foot of God. 'Surely,' saith the Psalmist, 'I have behaved and quieted myself as a child that is weaned of his mother. My soul is even as a weaned child.' But how came he to bring his soul into so good a temper? Why, that is gathered by the exhortation following, 'Let Israel hope in the Lord from henceforth and forever' (Psa 131:2,3). By hoping in the Lord, he quieted his soul and all its unruly sinful passions.

2. As hope quashed and quieteth sinful passions, so it putteth into order some graces that cannot be put into order without it: as patience, meekness, silence, long-suffering, and the like. These are all in a day of the trial out of place, order, and exercise, where hope forbears to work. I never saw a distrusting man, a patient man, a quiet man, a silent man, and a meek man under the hand of God, except he was 'dead in sin' at the time. But we are not now talking of such. But now let a man hope in the Lord. He presently concludes this affliction is for my good, a sign God loves me, and that which will work out for me a far more and exceeding and eternal weight of glory; and so it puts the graces of the soul into order (Luke 21:19). Wherefore patience, by which a man is bid to possess or keep his soul under the cross, is called 'the patience of hope' (1 Thess 1:3). So in another place, when he would have the church patient in tribulation, and continue instant in prayer, he bids them 'rejoice in hope,' knowing that the other could not be done without it (Rom 12:12).

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Fourth. The word 'LET' is sometimes used to refer to a request or an entreaty. '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 is so to be taken here, or if in the best sense, this interpretation of it may here be admitted, the consideration thereof is impressive; for then it is all one as if God by the mouth of his servant, the penman of this psalm, did entreat us to hope in him. And why this may not be implied here, as well as expressed elsewhere, I know not. 'God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God' (2 Cor 5:20). Why should God beseech us to reconcile to him, but that we might hope in him? If it is thus taken here, it shows 1. The great condescension of God is that he not only holds out to us the advantages of hoping in God but desires that we should hope for and that we might indeed be partakers of those advantages. 2. It also teaches us 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. Lastly, this word is sometimes used with 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, and our aptness to forget the goodness of God are direct tendencies unto this evil of which we should be aware; for it robs God 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 God; for he hath said that himself will be the hope of his people. Therefore, to do the contrary is a falling from God, a departing from God 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 hidden from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard that the everlasting God, 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).

[THIRD. Inferences from the exhortation.]

Now, we come to those inferences that naturally flow from this exhortation, and they are number four.

First, hope and exercise are as necessary in their place as faith and exercise. All will grant that there is a need for a daily exercise of faith, and we are bid to hope unto the end because hope is the grace that relieves the soul when dark and weary. Hope is the bottle to the faint and sinking spirit. Hope calls upon the soul not to forget how far it is arrived in its progress towards heaven. Hope will point and show it the gate afar off; therefore, it is called the hope of salvation. Hope exercised itself upon God.

1. By those mistakes that the soul has formerly been guilty of, concerning the judgment that it has made of God and of his dealings with it. And this is an excellent virtue. 'I said,' once says the church, that 'my hope is perished from the Lord,' but I was deceived; 'This I recall to my mind, therefore have I hope'; that is, why, if I give way to such distrusting thoughts, may I not be wrong again? (Lam 3:18-21). Therefore I hope! This virtue is that which belongs to this grace only; for this and this only is it that can turn unbelief and doubts to advantage. 'I said in my haste,' said David, 'I am cut off from before thine eyes'; nevertheless I was mistaken; 'thou heardest the voice of my supplications when I cried unto thee' (Psa 31:22). And what use doth he make of this? Why, an exhortation to all good men to hope and to take advantage of hope from the same mistakes. I think I am cast off from God, says the soul; so thou thoughtest afore, says memory, but thou wast mistaken then, and why not the like again? And therefore will I hope. When I had concluded that God would never come near me more, he came to me again, and as I was then, so I am now; therefore, will I hope.

2. True hope, in the proper exercise of it upon God, makes no stick at weakness or darkness; but rather worketh up the soul to some stay, by these. Thus, Abraham's hope is wrought by his weakness (Rom 4). And so Paul, when I am weak, I am strong; I will most gladly rejoice in mine infirmities (2 Cor 12). But this cannot be done where there is no hope, nor by hope: for it is hope, and the exercise of it can say, Now I expect that God should bring good out of all this. And as for the dark, it is its element to act in that: 'But hope that is seen is not hope' (Rom 8:24). But we must hope for that we see not. So David, 'Why art thou cast down, O my soul? hope thou in God.' Christians have no reason to mistrust the goodness of God because of their weakness, &c. 'I had fainted unless I had believed to see' (Psa 27:13). By believing there, he means hoping to see, as the exhortation drawn from thence doth import.

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

and sometimes signifies this, and sometimes that, even according to the nature or reason of the thing under debate 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 that is very copious and sometimes signifies this, and sometimes that, even according to 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' is a command. 'Let all things be done decently and in order' is also a command. So here, 'Let Israel hope,' this also is a command; so enjoins a duty upon Israel; for why, since they seek mercy, should they not have it; now a command lays a firm obligation upon a man to do this or another duty. 'He commandeth all men everywhere to repent'; but Israel only hopes in his mercy. Now take the exhortation and convert it into a commandment, showing us, (1.) in what good earnest God 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 God for mercy; we that would have God be merciful, we that cry and pray to him to show us mercy, have yet that weakness and impediment in our faith, which greatly hindered us from a steadfast hoping in the Lord for mercy. (3.) It also suggests that Israel SINS if he hopeth not in God, God 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 hope until they have believed; but Israel has believed, and therefore God 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 God commands thee. Second. As this word 'let' is sometimes equivalent to a command, so it is sometimes expressed 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). 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 God 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 forever, and to hope for his favor in the next world.

and thing. And if you take the word in this sense, to wit, for a grant, leave, or license, to hope in God; then (1.) This shows how liberal Godis himself and things are to Israel. Let Israel hope, trust me, and expect good things at my hand; I give him leave and license to do it. Let him live with a full expectation of being with me and my Son in glory; I give him leave to do so; he has a license from me. (2.) Understand the word thus showing us with what boldness and confidence God would have us hope in him. They that have leave and license to do this may do it with confidence and boldness, without misgivings and reluctance of mind; this is our privilege; we may live in full assurance of hope unto the end, we may hope perfectly to the end, we have left the license, and a grant to do it. (3.) Understand the word thus, and it also shows you how those Israelis, and how little they are acquainted with the goodness of their God, who stand shrinking at his door like beggars, and dare not in a godly 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 sometimes used as 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). It may also be taken here. But if so, it implies that God, in this exhortation, rebuketh those evil instruments, those fallen angels, with all others that attempt to hinder us in exercising 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 those who continually endeavor to hinder us from living in the full assurance of hope, as to be with God 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 any commission that he hath from God. God has rebuked him in the text, and you may see it also elsewhere. Therefore, these temptations are rather forged of malice and spite to our faith and hope; so should be accounted by us (Zech 1:1-3). 2. This shows us also that we should take heed of crediting that which comes unto us to hinder our hope in the Lord; lest we take part with Satan, while God rebuked him, and countenance that which fights against the grace of God in us. 3. It also shows us that as faith, hope cannot be maintained with great difficulty and that we should endeavor to maintain it and hope through every difficulty.

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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. 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 indeed as that which is called the creature itself shall be delivered from the bondage of corruption, into the glorious liberty of the children of God (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 title 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 mightiest 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. Now the day brake upon him, and consequently, his discouragement was like to be the more significant, 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 it; therefore, he was called 'Israel.' 'For as a prince hast thou power with God and with men, and hast prevailed' (Gen 32:28,30). A wrestling spirit of prayer is a demonstration of an Israel of God; 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 worship when alone in private, in the night, when none eye seeth but God's then to be at it, then to lay hold of God, 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 God.

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 said 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 the (Luke 3:15). But Nathaniel was under the fig-tree, alone with God, 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 compass of the exhortation here, saying, 'Let Israel hope in the Lord.' I say there is this wrestling spirit of prayer with God alone, for as for public prayer, though I will not condemn it, it gives no ground for this character, notwithstanding all the flourishes and excellencies that may appear. I am not insensible what pride, what hypocrisy, what pretenses, what self-seekings of commendations and applause, may be countenanced by those concerned in, or that make public prayers; and how little thought or savor of God 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. 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 God; 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 God by prayer day and night (Luke 2:37; Acts 26:5-7). I say these are Israel, the Israel of God, and let these hope in the Lord, from now, 'henceforth, and forever' (Psa 131:3).

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His faithfulness also greatly encourages his hope for the accomplishment of all that he has promised to 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 with a title. 'There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pass' (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 God, 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 multitude, 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 God, 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 circumcision 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 circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart in the spirit,—whose praise is not of men, but of God.' And although it may please some now to say, as they of old said to them of the captivity, 'We seek your God 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 a one in the day of judgment; or that he shall be able to cheat God with a pitiful say-so!

3. But the Israel under consideration in the text, is Israel after God, or the Spirit; hence they are called 'the Israel of God,' 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 God's making, and of God's allowance: for men are not debarred from calling themselves after this godliest 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 God 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 circumcised and tender hearts; they must be such 'which worship God 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.'

Works of John Bunyan: WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH. 588

 

So then, that we might in the next world be heirs of the highest good, God has made us heirs of his own good self; 'Heirs of God, and joint heirs with Christ'; heirs of God through Christ (Rom 18:17; Gal 4:7). This God, this eternal God, 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 God, is to be a habitation for himself and, when it is finished, to dwell forever and ever. We hope for, to wit, to be possessed on that day with eternal life, eternal glory (1 Tim 6:12,19). Now this eternal life and eternal glory are through God 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' (Titus 3:7). Nor can it be, that heaven and happiness should ever be the portion of them that make not God 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. Heaven, heaven is the talk of the ignorant, while the God of heaven they cannot abide. But shall such ever come to glory? But,

II. God must be the special object of our hope, and he is unique and must be enjoyed by us in the next world, or nothing can make us happy. For the illustrating of this matter, we will suppose that which is not to be considered. 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 God of it? It would be, as to sweetness, but a thing unsavory; 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 what was heaven to them when fallen? Suppose they stayed but one-quarter of an hour after their fall before they were cast out; what sweetness found them there but guilt? What remains but a continual fall of heart and mind? What society, but to be abandoned of all? And what life, but death in its perfection? Yeah, if it is true that some think that for the promotion of grace, they are admitted yet to enter that place to accuse the saints on earth, what do they find there, but what is grievous to them? It is the presence of God that makes heaven Heaven in all its beauteousness. Hence, when he speaks of heaven, David 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 God? It is the presence of God 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 done there, pleasant to the soul. What solace can he have without God, though he were in heaven, with Abraham, Isaac, and Jacob, the prophets and angels? How could he join in their thanks, praises, and blessings forever and ever, in whose favor, mercy, and grace they are not concerned?

2. Suppose a man, when he dies, should be made to live forever, but without the enjoyment of God, what good would his life do him? Why would it be filled with horror, darkness, desolation, sorrow, and all things that would tend to make it bitter to the soul? Witness they that live in hell; if it be proper to say they live in hell? 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 God, 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. All things, whether 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 good managing of our hope concerning this unique object, these things must be considered. And now I speak to all. We must know him, right; we must come to him. (1.) We must know him right. It is essential to happiness, and so to the making of the God of heaven our hope, to know him rightly (John 17:1-3). It is not every fancy, or every imagination of God, that thou mayst have, that will prove that thou knowest God aright. In him, there 'is no variableness, neither shadow of turning' (James 1:17). He is only what he is, whatever imagination 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 temples, and be as great, though not so gross, idolaters as they. 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 his knowledge (Prov 2:1-5; Acts 17:27). (2.) Beware, when thou hast seen 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 God; 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 a 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 God, for he is become thy hope, that is, the object of it. And for thy encouragement, consider that he can bear up thy heart, and has said he will do it, as to this very thing, to all those who 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 God 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 and 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).

Works of John Bunyan: WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH. 587

 

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 God, 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 by our hope? Transporting mercy will then be busy for them, who indeed have the hope of eternal life here. '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 God'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. Yet methinks since grace and mercy were 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. At the same time, we were enemies; this second will bring us full enjoyment while we are saints, attended to by also be spared many imperfections. And that as by the first grace of all unworthiness was pardoned and passed 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 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 the good 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 this particular and unique object of our hope: 'Let Israel hope in the Lord.' The Lord, therefore, is to be the particular and unique 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 suggested 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,entirely 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. Trusting the Lord is better than puttinunique 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 implies that there is in us an incident means that there is in us an incident to forget God,  our hope to forget God 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 the object of hope but with reference to the next world. And as to that,was checked, under a supposition of placing their hope for temporals in men; 'It is better to trust in the Lord we must take heed that we set our hope in God, in God in the first place, and in nothing below or beside 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, it is that he has given us his word, he is become the unique object of hope, designating himself in the most remarkable 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 unique object, the ultimate object, the object that we cannot be without; and that, short of which, we cannot be happy as God willing, shall be shown more anon (Jer 50:7). God is not only happiness in himself, but the life of the soul, and he that puts goodness into everything 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 HE is the fountain and ocean of joy and bliss.

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If Christians do not have 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 helpfulness, 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 are 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 assuredly, 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 God 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 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' (Titus 2:13; Col 1:5). God has set that character upon them to signify that they belong to hope and shall be the reward of hope. God 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; God 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 God, for which ye also suffer' (2 Thess 1:5). Suffering flows from hope; he that hopes not for a 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 God counted 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 assuredly enjoy the hope that is laid up for them in heaven, as is evident also from this because, as God 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 from the dead' (1 Peter 1:3). The meaning is that Christ is our undertaker and suffered death for us that we might enjoy happiness and glory so God, to show how willing 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 the hope of willing the glory of God'; to wit, of that glory, that sin, had he not had Jesus for his undertaker, would have caused that he should undoubtedly have come short of (Rom 3:23, 5:2). But, again, God '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 God' (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 God is to give you the hope you look for, 'that your faith and hope might be in God.'

3. We that have hope and rightly exercise it might assuredly enjoy that hope laid up for us in heaven: God has promised it, and that to our Saviour for us. Had he promised it to us, we might have feared, for with our faults, we give him a cause of continual provocation. But since he hath promised it to Christ, it must assuredly 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 the hope of eternal life,' saith Paul, 'which God, that cannot lie, promised before the world began' (Titus 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 used and put into the hands of trusty persons for them; why this is the case, God 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.

Works of John Bunyan: WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH. 585

ISRAEL'S HOPE ENCOURAGED; OR, WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH: WITH ENCOURAGEMENTS FOR A HOPING PEOPLE

Hope is excellent, 1. Against those discouragements that arise out of our bowels. 2. It is excellent to embolden a man in the cause of God. 3. It is excellent at helping one over the difficulties that men, by frights and terrors, may lay in our way.

1. It is excellent to help us against discouragements arising out of our bowels (Rom 4). This is clear in the instance last mentioned about Abraham, who had nothing but discouragements arising from himself, but he had hope, and as well he exercised it; wherefore, after a bit of patience enduring, he overcame the difficulty and obtained the promise (Heb 6:13-18). The reason is that it is the nature of genuine hope to turn away its ear from opposing challenges to the word and mouth of faith and perceive that faith has got hold of the promise of hope, notwithstanding problems that do or may attempt to intercept, will expect, and so wait for the accomplishment thereof.

2. Hope is excellent at emboldening a man in the cause of God. Hence the apostle saith, 'Hope maketh not ashamed'; for not to be ashamed there, is to be emboldened (Rom 5:5). So again, when Paul speaks of the troubles he met with for the profession of the gospel, he saith, that they should turn to his salvation. 'According to,' saith he, 'to my earnest expectation, and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now Christ shall be magnified in my body, whether it be by life or by death' (Phil 1:19,20). See here, a man at the foot of the ladder, now ready in will and mind to die for his profession, but how will he carry it now? Why, with all brave and innocent boldness! But how will he do that? O! By the hope of the gospel that is in him; for by that he is fully persuaded that the cause he suffereth for will bear him up in the day of God and that he shall be well rewarded for it.

3. It is also excellent at helping one over those difficulties that men, by frights and terrors, may lay in our way. Hence, when David was almost killed with the reproach and oppression of his enemies, and his soul full sorely bowed down to the ground therewith, that he might revive and get up again, he calls to his soul to put in exercise the grace of hope, saying, 'Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God (Psa 42:11). So again saith he in the next Psalm after, as afore he had complained of the oppression of the enemy, 'Why art thou cast down, O my soul? And why art thou disquieted within me? Hope in God, for I shall yet praise him, who is the health of my countenance and my God (Psa 43:5). Hope, therefore, is a soul-encouraging grace, a soul-emboldening grace, and a soul-preserving grace. Hence, it is called our helmet or head-piece, the helmet of salvation (Eph 6:17; 1 Thess 5:8). This is one piece of the armor with which the Son of God was clothed when he came into the world, and it is that against which nothing can prevail (Isa 49:17). For as long as I can hope for salvation, what can hurt me! This word spoken in the blessed exercise of grace, I HOPE FOR SALVATION, drives down all before it. The truth of God is that man's 'shield and buckler' that hath made the Lord his hope (Psa 91:4).

[Encouragements to exercise this grace.]—And now to encourage thee, good man, to the exercise of this blessed grace of hope as the text bids, let me present thee with that which followeth. 1. God, to show how well he takes hoping in him at our hands, has called himself 'the God of hope' (Rom 15:13), that is, not only the author of hope but the God that takes pleasure in them that exercise it, 'The Lord taketh pleasure in them that fear him, in those that hope in his mercy' (Psa 147:11). 2. He will be a shield, a defense to them that hope in him. 'Thou art my hiding-place and my shield,' saith David, 'I hope in thy word'; he knew he would be so, for he hoped in his word (Psa 119:114). 3. He has promised us the life we hope for, to encourage us still to hope, and to endure all things to enjoy it (Titus 1:2). 'That he that ploweth should plow in hope and that he that thresheth in hope, should be partaker of his hope' (1 Cor 9:10).

Quest. But you may ask, what is it to exercise this grace, right?

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 is 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 assurance looketh for a share in the world to come. Wherefore look to your faith and pray heartily that the God 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 weakness; 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 mentioned before. 3. Be much in calling to mind what God 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 God,' 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 the beginning of the next world. What we enjoy about God in this world may be an earnest of hope or a token that the thing hoped for is to be ours at last. Still, 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).