as we are sure there is justice in the other. This widow's | had taken, and made nigh unto himself; "called, and did appear to be a just cause. She comes with this re- chosen, and faithful," as you have those expressions put quest to the judge, that he would avenge her of her ad- together in Scripture, Rev. xvii. 14. And do not we think versary. The word Exdíxngóv, there used, signifies, Right then, that a more especial regard will be had here? Beme of my adversary. She came to petition a matter of sides, right, and all that she desired was to have right done her. II. There is a great superiority of reason in arguing And there is a great deal of right in the other case also. from the one case to the other, if we consider the persons "It is a righteous thing with God (says the apostle) to re-supplicated; or to whom the addresses are made in each compense tribulation to them that trouble you; and to you, case. In the general, in one case it is man; in the other, who are troubled, rest with us, when the Lord Jesus shall it is God. And particularly, be revealed from heaven with his mighty angels," 2 Thess. i. 6, 7. And again, III. There was importunity in the one case, and there is importunity in the other. Why then should not success be hoped to correspond in this case, as well as that? This widow was so urgent, that the judge was sensible of a grievance in it; and found a necessity upon himself to do her right, lest he should be wearied by her importunity. The elect too are represented as crying night and day; that is, the loud voice of their prayers is not by fits, only now and then, but is continued, and incessant; as night and day take in the whole complex of time. And do you think then, saith our Saviour, that God will not hear their cry? Besides, IV. There is an obligation by office to do right, both in the one case, and in the other. The person, to whom this woman applied herself, was a judge in the city. Now it is known, that in several of the more eminent cities of Israel, there were constituted stated judges, to whom all persons might have recourse, and bring their grievances, in order to their being redressed. So that this woman doth not come to a person unconcerned. She does not request that an occasional kindness might be done her; as one might request such a thing of any one, when in necessity; but she comes to an appointed person, to one who by his office was obliged to right her. And God hath been pleased to take upon himself such an office, and to make himself known by the name of the Judge of all the earth; that all might know whither to apply, and to whom they may appeal and address themselves. And why is not right to be expected in this case, as well as in the other? So far this parable gives us ground to argue from a parity But. of reason. SECONDLY, It gives us ground also for arguing from a superiority of reason too, in sundry respects. As,-I. In respect of the supplicants in the one case, and the other; in respect-II. Of the persons supplicated in the one case, and the other; and-III. In respect of the supplication itself in the former case, and the latter compared. I. There is very prevailing and much stronger reason in the latter case, than in the former; if we consider the supplicants in both, and compare them. In the former case you have a poor woman; and here we are to consider, 1. That she was a single woman, only one person, who comes to make her complaint to this judge; but in the other case you have a community, the whole body of the elect. How vast is the disproportion here! This great body joining in one cry, surely that must needs be unspeakably more prevailing! And, 2. (For we can but speak shortly to so inany things as are before us) This was but an ordinary woman, of an inferior rank, by any thing that appears; that is, she is not mentioned here under any remarkable particular character, that might add weight to her cause and suit; but this community is a choice community; the elect; a community of very peculiar persons, that are severed from the rest of men, and distinguished by God's own special seal set upon them. As when God's portion in the several tribes was spoken of, there were sealed of such a tribe, so many thousands; and of such a tribe, so many thousands, Rev. vii. 4, &c. All God's elect ones are sealed ones; they carry a mark of honour upon them. "The foundation of God standeth sure, having this seal, the Lord knoweth them that are his," 2 Tim. ii. 19. And, 3. The supplicant was unrelated to him, to whom she makes her supplication. We do not find, that she pretended to any relation to him at all; only comes to him as the judge of her city. But in the other case, the supplicants are God's elect; his own peculiar people that he 1. In the former case it was a wicked profane person, to whom the address was made; one that did neither fear God, nor regard man; good to no one, neither to God nor man; a vile wretched creature, wrapt up within himself; who studied and consulted nothing but his own ease, and peace; having no fear of God before his eyes, nor any regard to man. But in the other case, you have the holy God addressed to; whose natural, essential holiness, is a perpetual law and obligation to him to do always that which is best. His essential rectitude cannot but do such things, as have an agreeable rectitude in them to his own very nature. 2. In the one case it was a merciless man, that was applied to; in the other, a merciful God. How much stronger is the reason! This judge was a man who had no mercy, no pity to any one, but to himself. He took some pity of himself indeed, that he might not be wearied out with continual clamours and cries; otherwise, it seems, his heart knew no pity, there were no bowels of compassion rolling, or working in him. But in the other case, it is the Father of mercies who is addressed, and appealed to. It is he with whom there is so abundant pity, and kindness; so strong a propension and inclination to do good to the necessitous and miserable, only because his will inclines and leads him thereunto; the Spring and Fountain of all that pity and mercy, that is any where to be found, diffused among his creatures. If parents pity their children: if there be bowels gathering in any towards the afflicted and distressed; from what spring, from what fountain did all this proceed? All must come from some original or other; and they can be derived from no higher, neither are they to be derived from any lower, than this great Father of mercies. And what! shall not he hear his elect? And again, 3. It was, in the former case, an unjust man that was supplicated; here it is the just and righteous God. As his holiness doth oblige him in general to do that, which is right and fit to be done; his justice, as a particular attribute in his general character, inclines him in this case to administer and execute justice. As he hath been pleased mercifully himself to lay down a rule and law of mercy, in reference to those that are his; (though it be impossible that God can injure a man in any thing, yet it is possible that men can injure one another; and very certain also that those are the worst used by the world, who have such a near relation to him, and whom he hath chosen and gathered out of the world ;) so here in this case, when there is a proper object of vindictive justice, shall not the Judge of all the earth do right, to whom righteousness belongs as part of his peculiar glory? And then again, III. There is, in respect of the supplication on the one hand, and on the other, a great superiority, and triumphant prevalency of reason. For, in the former case, consider, 1. The matter of the petition of this widow; and that was only a private good, that she sought for herself: and consider also the petition of the elect of God. They have all one common concernment, wherein the interest of God is involved with theirs. So that whatsoever they supplicate for, as the elect of God, must needs be a matter that is so far public; that is, wherein they all agree, and in which their hearts and desire do meet and concur. one thing for a particular person to desire to be gratified in some particular, private concernments; and another thing to insist upon such matters as are common to us with all the elect of God. And this it is to be supposed is the matter of the supplications of the elect unto God in this case. It is that, wherein all the elect do concentre, and wherein all their desires do meet. It is 2. Look to the manner and style of the supplication; on the one part, and on the other. This woman comes in her own name, but the supplications of the elect of God run in another style; they come all in the name of the great Mediator and Intercessor. And is there not unspeakably more reason, that we should expect their supplications to prevail? They come in the name of him who is most nearly related to the Judge, and to them. "We have an Advocate with the Father, Jesus Christ the righteous," 1 John ii. 1. It is said indefinitely, with the Father; not of his, or our Father; but the common Father of him, and us, as we are to understand it. And since with him we have such an Advocate, shall we not hope to prevail ? Again, 3. Consider the principle of the one's supplication, and that of the other. We must suppose this woman's supplication to be dictated by her own sense of the urgency and necessity of her case; and the unrelievableness of it by any other way than that of addressing herself to the known judge. In short, it was her own private spirit that dictated her supplication; for she alone knew her own need, felt her own necessity. But the prayers of all the elect of God have another principle. When they know not what to pray for, they are furnished with matter, and with sighs and groans at once, Rom. viii. 26. There is a spirit appointed on purpose, known by the name of the "Spirit of grace and of supplications;" (Zech. xii. 10.) whose business it is to indite requests for the elect of God, and to strive and to wrestle with him; which is strongly moving at the same time in their own breasts; so as that their hearts, and the heart of God, as it were, are united, and joined by that Spirit. Shall they not then hope to prevail? They may say, when they are putting up such prayers as are the common sense of all the elect of God; "Lord, | I do not speak of myself now. Thou hast taught me to pray. This prompts me to it, and puts me upon it; and I had never prayed so, nor uttered such cries, and such desires had not entered into my heart, if thou hadst not put them there." And shall not God hear his own elect offering up petitions of his own speaking? The desires of his own creating shall not he answer? Doth he stir up desires on purpose to disappoint them? or, will he make his people refuse to pray, by denying their petitions, and casting their prayers back upon their hands? And then, 4. Consider the end of the one's supplication, and that of the other. The end that this woman aimed at, was nothing but self-advantage, to be relieved herself; but the end of the elect of God in their supplications, is somewhat wherein their interest is jointly concerned with his in reference to those great concernments, which belong to the whole body. They know he hath a concern twisted with theirs; and so can speak it, with Daniel, as the real sense of their hearts, "Do, defer not, for thine own sake, O my God; for thy city and thy people are called by thy name,' Dan. ix. 19. This is the common sense of all the people of God; "Thou hast not been ashamed to be called our God. Thou hast taken us into a near relation unto thee. It is a grievous thing to be twitted with our God. It is as a sword in our bones to have it said to us, Where is your God? Thy concernments and ours are one; do therefore, and defer not for thine own name's sake." In this strain do all the supplications of the elect run. So that in all these respects you see there is a great superiority of reason, if such a widow should succeed well in her private request to such a judge, why all the elect of God should much more succeed in the request, which they are day and night making to the great Lord of heaven and earth. And therefore, briefly to apply all this, we learn, II. We are to collect hence, that the elect of God, as long as they continue in this world, are to bear the charac ter of praying ones. To be acted by a spirit of prayer, and to have continually a praying disposition, is characteristical of the elect of God, who are gathered in from among the common refuse of a sinful world. Therefore we had need to look well to ourselves concerning this thing. How stand our hearts Godward? Are they formed unto prayer? Is it become even a spiritually natural thing to us to pray? As natural as breathing is to a living man, so natural a thing is praying to the new creature, and as agreeable. The elect are supplicants day and night. The great business of their lives is prayer. This is that, to which the heart of an elect person doth impel him; so far as he is himself, and hath the true genius and spirit working in him, which is common to all the elect of God, and also peculiar to them. And again, we are to learn hence, III. In how wretched a case they must needs be, who are the stated and habitual enemies of the church of God in the world. It is a fearful condition that such men are in, to have all the elect of God crying against them, night and day. What will become of this matter at last? Who, that considers the case, would not dread to be found in such a condition as these are in? to be one against whom all the elect of God are joining their requests, night and day, and exhibiting complaints? For they do in common pray against the enemies of the name and interest of God; and so every one is involved, and the cry of this whole community goes against each individual; that is, supposing them to persevere in a course of enmity to the interest of our Lord, and his Christ. So that this might make any heart to tremble, to think what this is like to come to, and what it must needs infer. What fearful storms of wrath and vengeance will be plucked down at length upon their heads, against whom all the elect of God are continually joining their requests! And, in the last place, IV. We see hence, how unreasonable a thing it is to be despondent in prayer, or to faint in this duty, supposing that the things we mainly insist upon are the common concernments of the elect of Ged. This being supposed, we pray securely. Indeed if we vainly and unwarrantably set our hearts upon this or that particular thing, that would gratify ourselves; and nothing will serve our turn, but that we be so and so gratified; we may pray, and pray, and all to little purpose; for there can be no acceptable prayer that is not the prayer of faith; and that can be no prayer of faith, which goeth beyond the bounds of the promise. Therefore, if I pray for that, which was never promised, I may thank myself if I succeed not. There are some things that cannot be the matter of a universal, absolute promise; being things which are in them"selves of an uncertain and variable nature; as all such things as have no intrinsic goodness of their own, but may sometimes be good to particular persons, and sometimes not. For circumstances may so vary the case, that the good that is in them may be preponderated by a far greater evil, if they should at that time be given. And whatsoever is a good of this nature; that is, good or not good, according as circumstances are, which often vary; it is apparent cannot be the matter of an absolute promise; for supposing circumstances so to vary, as that this should become an evil, you would then have evil to be the matter of a promise, which is contradictious and absurd. But since it is possible, that external or worldly good things, yea, and some also that may be externally subservient to religion, may in some circumstances do more hurt to the people of God, who does with a gracious care preside over their actions, and all things that have any respect to them, and who is best able to judge; they cannot, therefore, be the matter of his absolute promise. These things may be more hurtful than gainful, in such and such circumstances; and he sees how to do them more good by the want of such things, than by the having of them. A less good, when compared with a greater, is then to pass under the notion of evil; and it would, I say, be unreasonable to suppose evil to be the matter of a promise. And where any thing of that nature is not promised absolutely, but with a reserved latitude to the wisdom and goodness of our great Lord and Ruler; our faith can be exercised no otherwise about them, than according to the tenor of such I. How great a privilege it is to have this matter clear to us, that we are of the elect of God; and how much therefore we are concerned to make our calling and election sure; for then we find ourselves to belong to a community, that are continually praying prayers which shall be sure to prevail. And how great a privilege, how blessed a thing is this! Methinks when we understand how certainly the elect of God shall be heard, who are crying to him night and day; we should be at this work night and day, poring into our hearts, till we are certain of this, that we are the elect of God. Then we shall be sure to put up all prosperous and acceptable prayers, when they are all of the same sense, and run in the same channel, that theirs are wont to do. And again, of praying the sluggard's prayer, or at the sluggard's rate. "The desire of the slothful kills him, because his hands refuse to labour," Prov. xxi. 25. His own desires carry no life in them; they are even death to his very heart; cold things that strike death into the soul, and put no life into it. And then, too, when faith languisheth it is faint praying. "Let not that man," (says St. James,) that is, the man who wavers like a wave of the sea, and is driven of the wind and tossed, "think that he shall receive any thing of the Lord," James i. 7. What! come to God, as if we did not expect to get any thing by God? and as if we agreed in the same sense with those profane atheists, and symbolized with them who say, "What profit is it that we have prayed to him or kept his ordinances ?" go heartlessly into the Divine presence? give way to a cold, dull spirit, in the very performance of the duty; and never look after the success of it when it is over? Such had as good never pray at all, who pray only to keep up a custom, and to make a show; and that they may be able to say when all is over, "The duty is done." Let not such think they shall receive any thing at the hands of God; such especially as come to him with no expectation, and pray to him as to one that cannot save. But then in such things as are absolutely promised to all the elect of God, there we may give room and scope to our faith. And it is an unreasonable thing to be at all desponding concerning the matter of such prayers: as it is, with respect to others also, no less unreasonable to admit the least doubt, that we shall have such things if they be best for us; and what God in his unerring wisdom discerns will be for our advantage. Therefore let us settle this apprehension with ourselves, of how great concernment it is to us in prayer, to insist on such things as are properly of common concern to the whole fraternity of the elect; and therein to take heed of any diffidence or distrust. Great and glorious things are promised to be the portion of God's elect in this world, at his own appointed time and season; but he hath not told us when that shall be. However we may, with this peremptory faith, go unto God in prayer, that he will make the kingdoms of the earth the kingdoms of our Lord, and his Christ, who shall reign for ever and ever, that the mountain of the Lord's house shall be established, above all the mountains; that there shall be new heavens, and a new earth, wherein shall dwell It is to cast infamy upon the great object of our worship; righteousness. But we make all this matter a private busi- as if we were only blessing an idol, when we pray to the ness, if we go and cry; "Oh let it be so now! let it be in true, living God, as if he were such a one as the idols of my time, that mine eyes may see it!" especially if we the Gentiles are said to be, that have eyes but see not, peremptorily insist upon it; without reservation or sub-ears but hear not, and can neither do good nor hurt. It is mission to the supreme wisdom and will. Whereas if we no wonder if such praying signify nothing; for it carries pray in general, that such things may be; our hearts should an affront in itself. Every such prayer is an indignity, be full of hope, faith, and joy, in the apprehension that and an insolent affront put upon the great God: as if the thus it shall be; and we cannot be without success, since injunction of this duty upon the children of men, was it is the common sense of all the elect of God. either unreasonable and to no purpose, and so a reflecAnd in matters which respect the particular concern- tion upon the wisdom of his law, who has commanded us ments of our souls, see that they be things of absolute to pray; (inasmuch as that is always unwisely enjoined necessity, and that fall within the consent of all the com- that hath no end ;) or, as if there were no power in him to munity. Let us pray against the body of sin and death; accomplish what we come to him about, though we come that we may have grace kept alive, and maintained and according to his own direction. It cannot, I say, but be improved; that we may grow, and be carried on from an affront to God, either way, to come to him with destrength to strength, till we reach "the measure of a per-sponding hearts. In the former case, if our desires lanfect man in Christ Jesus." This is the common sense of guish, we are worse than the importunate widow; in the all the elect; and our prayers fall in with theirs, who have latter case, if faith languish, we make God worse than the been wont to cry out against the body of sin and death, as unjust judge. the great and most violent enemy they would be rid of. We may then be sure that our prayers shall have effect, and not be lost; and that God will certainly hear them. If we are praying for the Divine presence; he hath promised that he will never leave nor forsake those that cleave to him, Heb. xiii. 5. Whatever he may do to people in common, he will never break the bond between himself and that soul which is one of his elect; and when they cry, "Lord, never leave me, nor forsake me!" they shall be sure to be heard. When we pray for the Divine presence to be afforded more especially to us, in reference to some special case, or season of trouble and trial, this is what God will not fail to do. If his presence be desired, I say, as to any special duty; so it will be, and God will hear us. SERMON VIII.* Rom. v. 5. -Hope maketh not ashamed. It will not be impertinent or unuseful to say something, from this Scripture, concerning this property of the Christian's hope; namely, that it maketh not ashamed. But let us, first, briefly consider the scope and series of the apostle's discourse here, and see how this passage depends and is introduced. I hope you are desirous and earnest in your prayers to God, for his more immediate presence, in reference to that special season of your approaching to the Lord's table. We have here, after a long discourse touching our justiSure all the elect of God have been wont to do so, praying fication by faith in God, through our Lord Jesus Christ, and striving that they might at such times and seasons some account of the privileges of a justified state in the bemeet with God; that there might be a real intercourse ginning of this chapter. As, first, peace with God. "Being between their souls and him (whom they love) to such a justified by faith, we have peace with God, though our Lord degree as to him seems best. Why, God will hear all Jesus Christ," ver. 1. And secondly, free access unto God, these cries, that are common to us, with all the people of and the liberty of his presence. "By whom also we have God; and such prayers being directed to him, shall not be access by faith into this grace wherein we stand, and rein vain. Therefore we should take heed, upon these ac-joice in hope of the glory of God," ver. 2. In which words counts, that we faint not. We must know that fainting may be either when faith languisheth, or desire. It is faint praying, when we pray as if we cared not whether we prayed or no. The word iasi, here rendered faint, in our text, is the same with that which elsewhere is rendered weary. Let us not, ixxoper, be weary in well-doing; for in due season we shall reap if we faint not: (Gal. vi. 9.) that is, if ye be not sluggish in the course of well-doing. Take heed therefore * Preached at Jewin-street, March 15th, 1675. we have also the patient, joyful expectation of the glorious state, that was designed for the people of God hereafter. And finally, cheerfulness in a present afflicted condition, is represented by the apostle as another privilege. And not only so, but we glory in tribulation also, ver. 3. It was no such strange thing, that they should be found exulting in the expectation of so glorious a state, as that which Christians look for hereafter; but we have this also to say (saith the apostle) concerning our case, that we can glory in tribulation too, and triumph over all the difficul- | during substance in heaven; (Heb. x. 34.) a substance that ties that accompany an afflicted condition. And of this, would never fail their hope. There is a kind of hope that as having something of a paradox in it, and appearing runs all in the chase of trifles, for the most part. Men more strange, he giveth the particular grounds and rea-hope for things, which they cannot have; and if they had, sons. As, were to very little purpose. It superadds, 3. Certainty. Men that hope at the common rate, do but hope conjecturally; and therefore their hope often maketh ashamed. Even at present they frequently outlive their hopes, they being pitched mostly upon things that are temporary. They hope for that which is swept away like a spider's web. It is a most vanishing, uncertain hope. But if they should cast their eyes on futurity, that future happy state of things beyond time, they have no real ground to entertain any hope of it; or if their hope relate to present things, it is merely conjectural, and selffounded. God hath given them no ground for this hope. He hath not promised them, that they shall be rich; live a long life, and spend all their days in prosperity here. There is that strange kind of monstrousness in the common hope of men; that whereas a Christian hopes, because God in his word hath promised, who cannot lie; they hope, even with reference to these their greatest concern 1. The knowledge of this truth, that tribulations worketh patience, ver. 3. We are, as if he had said, well pleased, yea, and do even glory in our present afflicted condition upon this ground, that we know, by this means, that patience will be wrought out. We look upon it as a thing of very high value, that the mere hope of so much gain should make persons glory in such tribulations, which seemingly call for other affections. Tribulation is not a pleasant thing to be glorified in of it self; why then, or upon what account, is it to be gloried in? Why, upon this account, as that out of it the gain of patience shall accrue, and result to us. By this we shall have our spirits composed to a peaceful acquiescence in the Divine will, and the waywardness of our own wills shall be subdued and brought down. There is a future heaven to be enjoyed, a glorious heaven; and we rejoice in the hope of the glory of that state: yea, and there is a present heaven too involved, and wrapt up in patience. When once the heartments, because they think he will lie. For if they believed comes to be resigned, and rest quietly and peacefully in the Divine will, this is a present heaven; and bears a great resemblance to that which is future, and expected. 2. The apostle adds, that of this patience there will be a further gain, to wit, of experience, ver. 4. As patience comes to be more and more exercised, experience will grow. And, 3. Of that experience shall spring hope, (ver. 4.) that shall reach and touch the other heaven; hope, as he had said before, of the glory of God: (ver. 2.) even such hope as will not make ashamed; and that for this reason, because (saith he) the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us, ver. 5. While we find, by the Holy Ghost that is given to us, an effusion of the Divine love into our souls; while we find this love shed abroad in our hearts, and then testifying itself, as if there was an immediate assurance of heaven; this puts us out of all doubt that God will never let our hope be disappointed nor end in shame. that he would not lie, but that all was true that he had promised and spoken, they would be in despair; they would with respect to these concerns, have no hope at all, but the horror of despair. Besides, 4. Which is another distinguishing circumstance of the Christian's hope, every such person hath a community belonging to it. The Christian hope is common to them that are Christians, in which they all unite and meet: whereas in reference to the hope of other men, there is no such thing as a centre in which their hopes may unite and meet; and so they lie scattered, according as their own inclinations and appetites carry them. Falsity is various, and manifold; truth can be but one. And therefore says the apostle, concerning the hope of Christians, "There is one body, and one Spirit, even as ye are called in one hope of your calling," Eph. iv. 4. All the hearts of Christians do run into one hope; they meet in one and the same hope, the ground of which is that they are called to one and the same state; and this call will warrant their hope, and This is the order and contexture of the preceding dis-justify it. "Why should not I hope to reach the state to courses. And as to this passage that we have chosen to which I am called? and why should not I attend to the insist upon, we need not go about to vary the words, which affairs relating to that state? May not a man be warranted you see are short and plain; "Hope maketh not ashamed;" in things relating to his calling? This is my calling, (saith only it is needful to inquire, the Christian,) and I hope for and expect success." He can answer it to all the world, be the things never so great and high of which he is in expectation. They are very great things we hope for, but however to such things we are called, God hath called us to his eternal kingdom and glory by Christ Jesus, 1 Thess. ii. 12. 1 Pet. v. 10. This calling is not peculiar, or particular to persons severally; but the same unto all that are called, whose hope is one. There is a community, whose hearts, as they run one way in desire, so do their hope and expectation; and their faith too being one common principle among them, they must needs have one common hope of the glory of God. Now concerning this hope which is proper to the Christian community it is said, that it maketh not ashamed; which we are now to speak to in the I. Of what this is spoken. And then consider, I. Let us inquire of what this is spoken, or what it is that doth not make ashamed. It is here indefinitely said to be hope. But though it is so generally expressed, yet, it is plain, it is not meant of all hope. The circumstances of the text are sufficiently limiting, and teach us of what hope this is to be principally understood. It is hope of the glory of God; it is hope that groweth out of experience; it is hope that is maintained by the love of God, shed abroad in the soul, through the Holy Ghost given to it. It is in short then undoubtedly the Christian hope that is here meant; and whereof we find this is expressed, that it maketh not ashamed. If you would have a more distinct account of this hope take it thus: It is that sanctified affection of a renewed soul, by which it is carried continually to expect what God hath promised, concerning its own welfare and blessedness here, and especially hereafter; notwithstanding whatever difficulties do occur in the pursuit and expectation of those things hoped for. And if you would know what it | superadds to common hope, or what there is in this Christian hope of a distinguishing, peculiar nature; it superadds, 1. Sanctity. A true Christian hope, is a pure and holy hope. It engages them that have it, to purify themselves even as God is pure, 1 John iii. 3. And again it superadds, II. Place. And as to this property of the Christian hope, which we now proceed to consider, we have only two things to do: 1. To open the import of it; and, 2. To demonstrate the truth of the assertion; or to show how necessarily this property doth agree to the Christian hope, namely, that it maketh not ashamed. 1. We are to open the import of this property of the hope of Christians, which maketh not ashamed. Not making ashamed is a negative expression, denoting that those who admit or give place to this hope, and in whose hearts it lives, and is fixed, are not liable to be made ashamed on this account. Now to make out this, there must be a concurrence of several things, which we must understand to be denied by this same negation; or that do not belong to the hope of Christians. As, 2. Solidity. That which a Christian hopes for, is some solid substantial good thing. He hopes not for shadows and lying vanities. They who lived in the exercise of this (1.) Shame, as it refers to foregoing hope, implies hope, to whom the anthor of the epistle to the Hebrews disappointment. There may be shame upon many other speaks, had before them the prospect of a better and en-accounts, but as it refers to hope, it implies a disappoint 1 ment. They were confounded (as the expression is in | Job) because they had hoped; they came thither and were ashamed, Job vi. 20. Job is speaking there allusively to a troop of travellers, or merchant men, passing through desolate countries, and expecting relief of which they fail, and meet not with. They were ashamed because of their hope; that is, because they had hoped, and were disappointed; they met not with what they hoped for. (2.) It supposes hereupon disgrace and reproach. For shame is properly the resentment of any thing under the notion of its being ignominious, or that carries matter of reproach in it to us. We find therefore these in conjunction sometimes in Scripture; to wit, reproach, shame, and dishonour, Psal. Ixix. 19. and elsewhere. Now in this present case; to have hoped, so as to suffer disappointment, is an argument of weakness, and so is apt to spread a shame over a man's face, and even to clothe him with confusion. A man reckons it a reproachful thing to him to have betrayed his impotence, want of foresight, an aptness to be gulled and imposed upon in this respect; and very shameful that he should hope with no more security. When a person has cause, and apprehends that others have also of censuring him, concerning the hope that he had, there it is that shame takes place. But this we must understand to be denied here. This hope, which the apostle speaks of, shall never meet with a disappointment; and consequently no reproach, nor disgrace, shall attend the hoper. He shall never have cause to call himself fool, because of his hope; nor shall any one else have cause or ground to call him so for ever. (3.) Shame doth also imply our own reflection upon that reproach; or else there is no actual occasion of shame, if we do not consider in our minds, or view the reproachful thing we are to take shame for. Therefore when the matter is such as only in vulgar estimate is shameful, but is not so indeed; to fortify oneself against shame in that case, is to overlook it, or look another way. So it is said of our Lord Jesus Christ, that he "endured the cross, despising the shame," Heb. xii. 2. Because it was to him no shame, he overlooked it, and looked upon it with contempt. "This will be counted a shameful thing, but I mind it not." He looked another way, having his eye set upon glory. If any thing be really matter of shame, it is by reflecting on it that shame ensues. But this is denied here. In this case there shall be no occasion to pore and look on, so as that from thence matter of reproach may accrue to you that have hoped for the glory of God. Let not your hearts misgive you; you shall have no uncomfortable reflection for what you have done in this matter. As there shall be no reproach, so you shall imagine none. And, (4.) Shame includes in it a heart-dejecting resentment hereupon. That is, a resentment seizes the heart upon this reflection, and sinks into the soul, so as to depress it, and bring it low. Shame is grief; only distinguished from other grief by this particular distinction in the object, that it is grief for a thing under the notion of its being uncomely and ignominious. But that is denied here. Hope maketh not ashamed. You shall never grieve for this hope. You shall never suffer heart-displeasure on this account. Your hope shall never leave your heart to sink, because it fails and comes to nothing. This now is the negative import of this property of the Christian hope; it maketh not ashamed. But then there is somewhat positive implied under this too. We may fitly understand a meiosis, as they call the figure, in this expression; that is, when less is said than is intended or meant. Your hope, Christians, shall not make you ashamed: no, it shall make you exult; it shall make you triumph and glory; it shall raise and heighten your spirits; so far shall it be from occasioning in you a sinking or dejection of soul. This is very common, in Scripture, for negative expressions to be put with an accent, to signify some very great positive thing. Thus it is said of the Messiah, that "he shall not break the bruised reed, nor quench the smoking flax;" (Isa. xlii. 3.) that is, he shall cherish and support it. Again, "his commandments are not grievous," I John v. 3. Here also a great deal less is said than meant; for they are glorious, consolatory, and refreshing. "Her ways are ways of pleasantness, and all her paths are paths of peace," Prov. iii. 17. This then must be understood to be the property of the Christian's And such is the property of the Christian's hope. It not only makes him not ashamed; but it heightens, enlarges, and greatens the Christian's spirit, so as to make him aspire high, and to look for great things. Hence it is given as the description of them, to whom God will give eternal life, on that day when he shall give to every one according to their deeds; that they are such as, "by patient continuance in well-doing, seek for honour, glory, and immortality," Rom. ii. 6, 7. To these he will give eternal life; but to those that are contentious, against the plain truth of the Gospel which should rule and govern them, will he give "tribulation and anguish, indignation and wrath." The former sort who shall have eternal life for their portion, are such, whose minds, hearts, and hopes, are carried after great things; who seek for honour, glory, and immortality; who disdain and scorn this earth, and all sublunary things, and can say, "Non est mortale quod opto; I have something above, better than, and beyond, all that this earth can afford." In a word, a true Christian is one that seeks that better, even the heavenly, country, (Heb. xi. 16.) so as not to stoop to this world though there were never such opportunity for gaining it; he would not go back, though he had the opportunity of going into Egypt. And all this is by reason of the hope of coming to a better country. The Christian would not go back into the world, being called out of it; though he should have opportunities for it as good as other men: no, because he is seeking a better country; wherefore God is not ashamed to be called his God. Such are of a great, a noble, and generous spirit, like my children;" saith God. "Such are in some measure worthy of me. They discover something of an excellent spirit, heightened proportionably to those great hopes which I have set before them." And now, 2. We proceed to demonstrate this to be the true property of this same subject; which will be soon done, though we have but little time, if we do but consider these things about this hope. (1.) Consider the Parent and Author of it. It is a divine thing, it is part of the new creature, it owes its rise immediately to the Holy Ghost; as the apostle intimates, when he says, "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost," Rom. xv. 13. Far be it from us to think, that God should beget a hope in his, that should end in disappointment and shame! (2.) Consider the object of this hope. Christians do not |