Hope is a glorious grace, whereunto blessed effects are ascribed in the Scripture, and an effectual operation unto the supportment and consolation of believers. By it are we purified, sanctified, saved. And, to sum up the whole of its excellency and efficacy, it is a principal way of the working of Christ as inhabiting in us: “Christ in you the hope of glory” (Col 1:27).
By John Owen
Where Christ evidenceth His presence with us, He gives us an infallible
hope of glory; He gives us an assured pledge of it and worketh our
souls into an expectation of it. Hope in general is but an uncertain
expectation of a future good which we desire; but as it is a gospel
grace, all uncertainty is removed from it, which would hinder us of the
advantage intended in it. It is an earnest expectation, proceeding from
faith, trust, and confidence, accompanied with longing desires of
enjoyment. From a mistake of its nature, it is that few Christians labor
after it, exercise themselves unto it, or have the benefit of it; for
to live by hope, they suppose, infers a state not only beneath the life
of faith and all assurance in believing, but also exclusive of them.
They think to hope to be saved is a condition of men who have no grounds
of faith or assurance; but this is to turn a blessed fruit of the
Spirit into a common affection of nature. Gospel hope is a fruit of
faith, trust, and confidence; yea, the height of the actings of all
grace issues in a well-grounded hope, nor can it rise any higher (Rom 5:2-5).
Now, the reason why men have no more use of, no more benefit by, this
excellent grace, is because they do not abide in thoughts and
contemplation of the things hoped for. The especial object of hope is
eternal glory (Col 1:27; Rom 5:2).
The peculiar use of it is to support, comfort, and refresh the soul in
all trials, under all weariness and despondencies, with a firm
expectation of a speedy entrance into that glory, with an earnest desire
after it. Wherefore, unless we acquaint ourselves by continual
meditation with the reality and nature of this glory, it is impossible
it should be the object of a vigorous, active hope, such as whereby the
apostle says “we are saved.” Without this we can neither have that
evidence of eternal things, nor that valuation of them, nor that
preparedness in our minds for them, as should keep us in the exercise of
gracious hope about them.
Suppose sundry persons engaged in a voyage unto a most remote
country, wherein all of them have an apprehension that there is a place
of rest and an inheritance provided for them. Under this apprehension
they all put themselves upon their voyage, to possess what is so
prepared. Howbeit some of them have only a general notion of these
things. They know nothing distinctly concerning them and are so busied
about other affairs that they have no leisure to inquire into them; or
do suppose that they cannot come unto any satisfactory knowledge of them
in particular, and so are content to go on with general hopes and
expectations. Others there are who by all possible means acquaint
themselves particularly with the nature of the climate whither they are
going, with the excellency of the inheritance and provision that is made
for them. Their voyage proves long and wearisome, their difficulties
many, and their dangers great, and they have nothing to relieve and
encourage themselves with but the hope and expectation of the country
whither they are going. Those of the first sort will be very apt to
despond and faint; their general hopes will not be able to relieve them.
But those who have a distinct notion and apprehension of the state of
things whither they are going, and of their incomparable excellency,
have always in a readiness wherewith to cheer their minds and support
themselves.
In that journey or pilgrimage wherein we are engaged towards a
heavenly country, we are sure to meet with all kinds of dangers,
difficulties, and perils. It is not a general notion of blessedness that
will excite and work in us a spiritual, refreshing hope. But when we
think and meditate on future glory as we ought, that grace which is
neglected for the most part as unto its benefit, and dead as unto its
exercise, will of all others be most vigorous and active, putting itself
forth on all occasions. This, therefore, is an inestimable benefit of
the duty exhorted unto, and which they find the advantage of who are
really spiritually minded.
—From The Grace and Duty of Being Spiritually Minded, John Owen
