(1.) By way of illumination, to oi)en the eyes of our minds, that we ' may see what is the hope of his calling,' Eph. i. 18. Alas ! otherwise our sight cannot pierce so far, nor discern any reality in a happiness that lieth in an unseen and an unknown world, so as to venture and forsake all that we see and love for a God and a glory that we never saw. Nature, if it be not blind in discerning the duty of man, yet it is purblind ; it cannot foresee the happiness of man, which lieth afiir off from us : 2 Peter i. 9, ' But he that lacketh these things is blind, and cannot see afar off.' A short-sighted man cannot see things at a distance from him : not from any defect in the object, but through the fault in his eyes. So the natural man, blinded by delusions, doth either not believe, or forget the world to come ; though these things be set before him in the promises of the gospel, th<?y leave no impression upon his heart. There needeth a very quick sight to be able to look from earth to heaven ; therefore, till we are enlightened by the Spirit, we can have no saving knowledge of those things which pertain to the kingdom of God or eternal life.
(2.) By way of inclination. The Spirit doth not only open the eyes of our mind, but he doth also incline our hearts to mind and seek after these things as our portion and happiness: Acts xvi. 14, 'God opened the heart of Lydia.' There is an opening of our mind, and an opening of our hearts necessary ; for the wisdom of the flesh is kneaded into our natures, and we are prepossessed and entangled witli divers foolish and hurtful lusts. Though we know these things, we regard them not, and therefore the work of the S[)irit is necessary to incline us earnestly to look and long, and patiently to wait, for blessedness to come : Gal. V. 5, ' For we through the Spirit wait for the hope of righteousness by faith.' Alas ! otherwise we should never regard these things, certainly we would not wait for them with so much patience and self-denial, and solace our hearts with these ho])es in the midst of all our labours, adversities, and troubles, when all is in expectation, and so little in possession.
(3.) By way of excitation, he doth quicken us and comfort us, by raising our thoughts, desires, and endeavours after the promised glory and blessedness : Rom. xv. L3, ' Now, tlie God of hope fill you with all joy and peace in believing, that you may abound in hope through the j)Ower of the Holy Ghost.' It is by his lively impressions that this grace is acted in us with any profit ; our hope is acted and increased by his power, blessing the jiromises of the gospel to this end.
[2.] That it is his free gift. That which moveth God to give us this hope is his mere love and grace.
(1.) The matter of hope is God's free, undeserved mercy. The mercy of God is everywhere made the great invitationV)f hope to the fallen creature: Ps. cxxx. 7, ' Let Israel hope in the Lord, for with the Lord is mercy and plenteous redemption.' Without this there were no hope
2 ThES. II. 16.] THE SIXTEENTH SERMON. IGl
for us, and therefore the saints make this their anchor-hokl: Ps. xiii. 5, ' I have trusted in thy mercy, therefore my soul shall rejoice in thy salvation ; ' let others trust in what they will, Lord, I will trust in thy mercy. This is that which maketh hope lift up the head : Jude 21, ' Looking for the mercy of our Lord Jesus Christ unto eternal life ; ' there is our hest and strongest plea. But —
(2.) For the grace of hope, it is the mere fruit of the Lord's mercy ; such are our undeservings and ill-deservings, that nothing else could in- cline him to give us this hope. He was not induced by any merits of ours, which ifre none; nor hindered by any demerits or sins of ours, which were many and great ; only his grace moved him to bring us under the hopes of the gospel, that we might set ourselves with longing and certain expectation in the way of holiness, to seek after the eternal enjoyment of himself : 1 Peter i. 3, ' Of his abundant mercy he hath begotten us to a lively hope,' There were so many provocations on our part, such great privileges to be enjoyed, that nothing but abundant mercy could give us this hope.
II. What encouragement is this in prayer, if God hath given us good hope through grace ?
1. God would not invite and raise a hope to disappoint it ; for surely the Lord will not deceive his creature that dependeth upon his word, and therefore we are allowed to challenge him : Ps. cxix. 49, ' Eemember thy word unto thy servant, on which thou hast caused me to hope.' The words contain a double argument : the promise was of God's making, and the hope of his operation, — it is thy word, and thou bast caused me to hope ; his grant in the new covenant, and his influ- ence by the Spirit. We have a strong tie upon him,, as he giveth us the promise, which is a ground of hope. Surely we may puthis bonds in suit, Chirographa tua tihi injiciehat, Domine. But when his Spirit hath caused us to hope, it is not with a purpose to defeat it ; and therefore w^e may expect necessary blessings, such as are support and establish- ment in holiness. Sometimes God proraiseth that we may believe, and then promiseth again because we do believe and trust in him : Isa. xxvi. 3, ' Thou wilt keep him in perfect peace whoss mind is stayed on thee, because he trusteth in thee.' Actual hope and trust giveth a fresh claim or new interest, for God will not fail a trusting soul, as a generous man will not fail his friend if he rely on him. We count this to be the strongest bond we can lay upon another, to be mindful of us, and faithful to us — I wholly trust upon you. Now, much more will God do so : when he hath sent his work before, he will bring his reward with him ; when he hath invited hope by his promise, and caused hope by his Spirit, he will give the mercy you hope for, for he hath prepared you for it by his prcTenting grace. I remember the j)rophet telleth God, Jer. xx. 7, ' 0 Lord, thou hast deceived me, and I was deceived ;' words that seem to intrench upon the honour of God. Some interpret them as if they were spoken by the prophet in a passion ; others soften them by another rendering, ' Thou hast persuaded me, and I was persuaded,' that is, to undertake the prophetical office, to which I was nothing forward of myself, and have found it more troublesome than I expected. But why may not the words be spoken as a supposi- tion : ' If I be deceived, thou hast deceived me' ? God had told him