Hebreos 6:11

᾿Επιθυμοῦμεν δὲ ἓκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους.

No hay mucha dificultad en cuanto al significado de estas palabras, y por lo tanto, tanto las traducciones antiguas como las modernas generalmente están de acuerdo en la interpretación de ellas. El Vulg. Lat. traduce ἐνδείκνυσθαι σπουδήν por "ostentare sollicitudinem". Pero "ostentare" se usa con mayor frecuencia para

"ostendere gloriandi causa", como dice Festo; Aunque propiamente parece ser un frecuente, para "mostrar a menudo", y es impropio en este lugar. Tampoco "sollicitudinem" responde bien σπουδήν, que el siríaco traduce por חֲפִיטוּתָא, "sedulidad", "diligencia", "industria". "Studium ostendere", dice la mayoría, y más apropiadamente. Τὴν πληροφορίαν τῆς ἐλπίδος.

Syr., לְשׁוּמְלָיָא, "ad complementum; " a la culminación" o "perfección de la esperanza". Vulg. Lat., "ad expletionem spei"; que nuestros remalistas traducen por el "cumplimiento de la esperanza"; el cumplimiento de la esperanza. Beza, "ad certain spei persuasionem"; a lo cual responde nuestra traducción, "a la plena seguridad de la esperanza". Otros, "ad plenam spei eertitudinem", más propiamente ̓ ̓Επιθυμέω es "desear fervientemente"; de donde es ἐπιθυμία, "concupiscencia", "libido", un "deseo serio" y sobre todo un "deseo impetuoso".

" Así que el filósofo definió ὀργή, que era ἐπιθυμία τιμωρίας; que Cicerón traduce, "ira, libido puniendi": tanto de la derivación original de ella, un "deseo que invade la mente", un "deseo serio y vehemente".

Δέ traducimos "y," "y deseamos"; "pero todavía" o "además". Lo mismo con lo que se expresa más 2 Pedro 1:5, Καὶ αὐτὸ τοῦτο δέ, "Y además de todo esto", además de lo que es pasado.

̓Ενδείκνυσθαι, "manifestar"; es decir, demostrarlo a todos por el mismo desempeño de deberes; para que no se observara en ellos decaimiento en la fe o el amor, ni se sospechara de ellos.

Σπουδή se traduce "estudio", "diligencia", "esfuerzo". Pero es una diligencia tal que tiene una seriedad que la acompaña; es decir, como si se apresurara a presionar hacia el final y la realización de cualquier cosa o negocio. Y siempre denota una diligencia grande y seria, con estudio y deseo. Se usa para este 2 Pedro 1:5.

Πληροφορία es, dice Hesiquio, βεβαιότης, "firmitas", "certitud"; "estabilidad". Es "plena fides", "plena persuasio", "certa fides"; "Una fe o persuasión segura, estable, firme, segura". El latín vulgar traduce constantemente esta palabra, como también el verbo πληροφορέω, por alguna palabra que denota relleno o completado, tomando su significado de la primera parte de la composición.

Pero cualquiera que sea el significado nativo de las palabras individuales de las cuales se compone, o con respecto a qué alusión se fijó primero el significado, es cierto que en los mejores autores, como en la Escritura, expresa una persuasión mental completa y satisfactoria, o la más alta seguridad en cualquier cosa que, por la naturaleza de ella, Somos capaces de hacerlo.

Hebreos 6:11. Y deseamos [fervientemente] que cada uno de ustedes manifieste la misma diligencia, hasta la plena seguridad de la esperanza, hasta el fin.

Aunque el apóstol, en estas palabras y en las siguientes, como es habitual en él, toma una perspectiva hacia su progreso más profundo, dando paso a ellas y en ellas a su discurso sobre Melquisedec, que ha interrumpido (de donde algunos comenzarían aquí la tercera parte del capítulo), sin embargo, sigue claramente su argumento anterior, y da cuenta expresa de todo su diseño en él. Porque, primero, manifiesta directamente cuál era su intención al proponerles esa terrible conminación y predicción concerniente a los apóstatas, versículos 4-8.

Aunque para ciertos fines les habló esas cosas, sin embargo, les hace saber que no las habló de ellas. No pensó que eran tales en el momento como él había descrito, ni que esa sería su suerte o porción futura que había amenazado y predicho. Así como los había liberado de cualquier temor o aprensión de esa naturaleza en los dos versículos anteriores, así en esto declara cuál era su propósito e intención ciertos en el uso de esa conminación.

Ahora bien, esto era únicamente para excitarlos y provocarlos a una continuación diligente y perseverante en la fe y el amor, con sus frutos y efectos; que es el primer y principal fin para que la propuesta de tales amenazas sea diseñada y santificada por Dios. "Todo lo que he dicho es para este fin".

Otra vez; Recientemente había dado cuenta de sus verdaderos pensamientos y juicios acerca de ellos y su condición espiritual. Y a su satisfacción en ello, como lo que fue atendido con "cosas que acompañan a la salvación", les había dado la seguridad de un asunto bendito de su fe y profesión, de la fidelidad de Dios; haciendo en ello una aplicación de las promesas del Evangelio a ellos.

A continuación les hace saber lo que, por el nombramiento de Dios y la ley de nuestra obediencia, se requiere de ellos, para que puedan responder al juicio que él había hecho acerca de ellos, y ser llevados al disfrute de las promesas que se les proponen. Y este fue ese progreso diligente en la fe y la obediencia hasta el fin que describe en este y el siguiente versículo.

Y aquí el apóstol, con gran sabiduría, familiariza a estos hebreos con el fin apropiado y el uso de las amenazas y promesas del evangelio; donde los hombres tienden a equivocarse, y así a abusar de uno y otro. Porque las amenazas han sido vistas como si no tuvieran otro fin o utilidad que aterrorizar las mentes de los hombres, y hacerlos desanimar, como si las cosas amenazadas debieran inevitablemente venir sobre ellos.

Por lo tanto, algunos han imaginado que no pertenecen a la dispensación del evangelio como debe predicarse a los creyentes; y pocos han sabido cómo hacer una debida aplicación de ellos a sus conciencias. Y es de temer que el fin y el uso de las promesas de Dios hayan sido hasta ahora erróneos, que algunos hayan sufrido ser impuestos por el engaño del pecado, y ser influenciados por la consideración de ellos en el descuido y la seguridad, como si, haciendo lo que quisieran, ningún mal podría sobrevenirles.

Pero nuestro apóstol aquí descubre el fin conjunto de ambos hacia los creyentes o profesores del evangelio; que es despertarlos y alentarlos a su diligencia máxima, constante y perseverante en todos los deberes de obediencia. Y no es una parte pequeña del deber y la sabiduría de los ministros del evangelio instruir a sus oyentes y presionarles sobre ellos el uso apropiado y la debida mejora de las promesas y amenazas de Dios.

En este versículo, o en las palabras que son una exhortación al deber, podemos observar:

1.La conexiónde ella con el discurso anterior.

2.El deberexhortado a: "La misma diligencia".

[3.Las personasexhortadas.]

4.La forma de su ejecución: "Que se manifestarían" o

"Muéstralo".

5.El final que se apunta en ese deber: "La plena seguridad de la esperanza".

6. The continuation of it: “Unto the end.”

7. The manner of his exhortation unto it: “We desire.” But though the words may be thus resolved, I shall open the parts of them in that order wherein they lie in the text: occasion of this discourse, in the particle δέ, it hath been spoken unto already. It is not here adversative, but rather illative, as was before declared.

2. The next thing occurring in the words is the manner of the exhortation: ᾿Επιθυμοῦμεν, “We desire.” Chrysostom is large in this place on the consideration of this word, and the wisdom of the apostle in the use of it. From him OEcumenius observes a difference between ἐπιθυμοῦμεν and βουλόμεθα . For they suppose that the word here used includeth both intense affections, and earnest, diligent, actual desire.

And that it doth intend an earnest desire, we showed in the foregoing consideration of the word. And the word is never used in the New Testament but either in a bad sense, to express the impetuous acting of lust, as Mateo 5:28; Gálatas 5:17; Romanos 7:7; or a most fervent desiring of any thing that is good, Lucas 15:16; Lucas 16:21; Lucas 17:22; Lucas 22:15.

And such ought to be the desire of ministers towards the profiting of their people. There will be a dead, cold, lifeless administration of the word, where ministers have not ardent desires after the profiting and stability of the hearers. How were it to be wished that all who are called unto the care and charge of the souls of men would continually propose unto themselves the example of this apostle! Do we think that the care, solicitude, watchfulness, tender love and affection, earnest and fervent desires for their good, expressed in prayers, tears, travails, and dangers, which he everywhere testifieth towards all the churches under his care, were duties prescribed unto him alone, or graces necessary for him only? Do we not think that they are all of them required of us, according unto our measure and the extent of our employment? The Lord help men, and open their eyes before it be too late; for either the gospel is not true, or there are few who in a due manner discharge that ministry which they take upon them.

I say, without this earnest and fervent desire after the profiting and salvation of our people, we shall have a cold and ineffectual ministry among them. Neither is it our sedulity or earnestness in preaching that will relieve us, if that be absent. And this desire proceeds from three principles; and that which pretends thereto, and doth not so, is but an image and counterfeit of it. And these are,

(1.) Zeal for the glory of God in Christ;

(2.) Real compassion for the souls of men; respect unto its nature, trust, end, and reward.

These are the principles that both kindle and supply fuel unto those fervent desires for the good of our people which oil the wheels of all other duties, and speed them in their course. According as these principles flourish or decay in our minds, so will be the acceptable exercise of our ministry in the sight of Christ, and the profitable discharge of it towards the church. And we have as much need to labor for this frame in our hearts, as for any thing in the outward discharge of our duty.

We must, in the first place, “take heed unto ourselves,” if we intend to “take heed to the flock” as we ought, Hechos 20:28. And herein especially do we, as we are charged, “take heed to the ministry we have received, that we do fulfill it,” Colosenses 4:17.

3. The persons exhorted unto the duty following are expressed by ἕχαστος ὑμῶν, “every one of you.” He had so a care of the whole flock, as to be solicitous for the good of every individual person among them. As our Lord Jesus Christ gives an account unto his Father, that of all those who were committed unto his personal ministry in this world, he had not lost any one, only the son of perdition, he who was designed to destruction; so our apostle labored that, if it were possible, not one of those whom he watched over should miscarry.

And it is of great advantage when we can so manage our ministry that no one of those that are committed unto us may have any just cause to think themselves disregarded. And moreover, he shows hereby that the argument here insisted on concerned them all. For he doth not suppose that any of them were in such a condition of security and perfection as not to stand in need of the utmost diligence for their preservation and progress; nor that any had so fallen under decays, but that, in the use of diligence, they might be recovered.

So should the love and care of ministers be extended unto all the individuals of their flocks, with an especial regard unto their respective conditions, that none on the one hand grow secure, nor any on the other hand despond or be discouraged.

4. The duty exhorted unto, wherewith we must take,

5. The manner of its performance is, that they would “show the same diligence.

᾿Ενδεικςυσθαι, “ostentare, Vulg. Lat.; that is, to “make show of:” “ostendere,” “to show forth,” to manifest.'… Praestare, Eras., to act, to perform; so the word is sometimes used: Juan 10:32, Πολλὰ καλὰ ἔργα ἔδειξα ὑμῖν “Many good things have I showed you;” that is, ‘wrought and performed among you.

' 2 Timoteo 4:14, ᾿Αλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδειξατο , “Alexander the coppersmith showed me many evils;” ‘did the much evil.'It is so to do any thing, as that the doing of it may be evident and manifest. And the apostle respects not only the duty itself, but the evidence of its performance, whereon his judgment and persuasion of them was grounded. ‘Continue in the performance of these duties, to give the same evidence of your state and condition as formerly.'

And the duty itself he expresseth by τὴν αὐτὴν σπουδήν, “idem studium;” the same diligent endeavor. Chrysostom much insists on the apostle's wisdom in this expression, “the same diligence;” for by it he both insinuates his approbation of what they had done already, and manifests that he required nothing of them to secure their future condition but what they had already experience of.

‘You have used diligence in this matter; continue so to do:'which yet is not so to be interpreted as though the apostle limited them unto their former measures; but warning them to remit in nothing which before they had engaged into, he encourageth them to proceed and grow therein. That, indeed, which the apostle approves in them, and exhorts them unto a continuance in, is the “work of faith and labor of love, in ministering unto the saints;” but here he expresseth the manner wherein they had attended unto these duties, and which they must continue in, unless they intended to desert the duties themselves, namely, with diligence and alacrity of mind.

For such were the oppositions and difficulties that they would assuredly meet withal, as we have before declared, that unless they used all diligence and watchfulness, they would more or less faint in their duty. And we may observe, that,

Obs. 1. Our profession will not be preserved, nor the work of faith and love carried on unto the glory of God and our own salvation, without a constant studious diligence in the preservation of the one and the exercise of the other.

The reasons hereof are manifest from what hath been discoursed before, concerning the greatness and difficulty of this work, and the opposition that is made unto it. Our apostle knew nothing of that lazy kind of profession which satisfies the generality of Christians at this day. They can show all diligence in their trades, in their callings, in their studies, it may be in their pleasures, and sometimes in the pursuit of their lusts; but for a watchful diligence, an earnest, studious endeavor in and about the duties of religion, the work of faith and love, they are strangers unto it, yea, cannot be persuaded that any such thing is required of them or expected from them.

For the duties of divine worship, they will attend unto them out of custom or conviction; for some acts of charity, they may perhaps be sometimes drawn into them, or for their reputation they may do like others of their quality in the world: but to project and design in their minds how they may glorify God in the duties of faith and love, as “the liberal man deviseth liberal things;” to keep up an earnest bent and warmth of spirit in them; to lay hold on and rejoice in all opportunities for them, all which are required unto this diligence, they utterly reject all such thoughts.

But what do we imagine? Is there another way for us to go to heaven than what was prescribed unto the primitive believers? Will God deal with us on more easy terms, or such as have a further compliance with carnal ease and the flesh, than those that were given to them of old? We shall but foolishly deceive ourselves with such imaginations. But let no man mistake; these two principles are as certain and as sacred as any thing in the gospel:

(1.) Unless there be in us a work of faith in personal holiness, and a labor of love towards others, there is nothing in us that accompanies salvation, or will ever bring us thereunto. Let profane persons deride it whilst they please, and worldlings neglect it, and careless professors fancy to themselves an easier way unto a blessed eternity, this will be found to be the rule whereby they must all stand or fall for ever.

(2.) That this work of faith and labor of love will not be persisted in, nor carried on, without studious diligence and earnest endeavors. Now unto this diligence is required,

[1.] The exercise of our minds with respect unto the duties of faith and love;

1st . In studying the rule of them, which is the word of God, wherein alone the matter of them all and the manner of their performance are declared;

2dly . In studying and observing the occasions and opportunities for their exercise.

[2.] Watchfulness against oppositions, difficulties, and temptations, is also a part of this duty; for the reasons whereof our observations on the preceding verse may be considered.

[3.] Readiness to conflict with and to go through the dangers and troubles which we may meet withal in the discharge of these duties. And, as it is evident, all these argue a frame of mind continually intent upon a design to glorify God, and to crone unto the end of our course, in rest with him. That nominal Christianity which despiseth these things will perish with the real author of it, which is the devil.

Again; the apostle exhorts them to show the same diligence which they had done, and which they continued in the exercise of; whence it appears, that,

Obs. 2. Ministerial exhortation unto duty is needful even unto them who are sincere in the practice of it, that they may abide and continue therein.

It is not easy to be apprehended how God's institutions are despised by some, neglected by others, and by how few duly improved; all for want of taking right measures of them. Some there are who, being profoundly ignorant, are yet ready to say that they know as much as the minister can teach them, and therefore it is to no purpose to attend unto preaching. These are the thoughts, and this is too often the language, of persons profane and profligate, who know little, and practice nothing of Christianity.

Some think that exhortations unto duties belong only unto them who are negligent and careless in their performance; and unto them indeed they do belong, but not unto them only, as the whole Scripture testifieth. And some, it may be, like well to be exhorted unto what they do, and do find satisfaction therein. But how few are there who look upon it as an ordinance of God whereby they are enabled for and kept up unto their duty; wherein, indeed, their use and benefit doth consist. They do not only direct unto duty, but, through the appointment of God, they are means of communicating grace unto us for the due performance of duties.

6. The immediate end of the exercise of this diligence is, that we may attain εἰς πληροφορίαν τῆς ἐλπίδος , “to the full assurance of hope.” And three things we must consider, to come unto the mind of the apostle in these words:

(1.) What is that hope which he intends.

(2.) What is the full assurance of this hope.

(3.) How it is attainable in the exercise of this diligence:

(1.) The hope here intended, is a certain assured expectation of good things promised, through the accomplishment of those promises, accompanied with a love, desire, and valuation of them. Faith respects the promise; hope, the thing promised: wherefore it is a fruit and effect of faith, it being the proper acting of the soul towards things believed as good, absent, and certain. Wherefore, where our faith begets no hope, it is to be feared it is not genuine; and where our hope exceeds the evidence or assurance of our faith, it is but presumption.

Now this hope concerns things absent and future; for, as our apostle saith, if we already enjoy any thing, why do we hope for it?” Romanos 8:24. And this is the order of these things:

God hath in his promises declared his goodness, purpose, and grace, in the great things he will do unto all eternity for believers; namely, that they shall be perfectly delivered from every thing that is grievous or evil in sin or trouble, and be brought into the full enjoyment of everlasting glory with himself. In these promises faith resteth on the veracity and power of God. Hereon the soul considereth those “good things” which are so promised, and now secured by faith, as yet absent and unenjoyed.

And the actings of the soul towards them, in desire, love, valuation, and a certain expectation of them as believed, is this hope. There may be a pretense of great hope where there is no faith, as it is with the most; and there may be a profession of great faith where there is no true hope, as it is with many: but in themselves these things are inseparable and proportionable. It is impossible we should believe the promises aright, but that we shall hope for the things promised; nor can we hope for the things promised, unless we believe the promises.

And this discards most of that pretended hope that is in the world. It doth not proceed from, it is not resolved into, faith in the promises; and therefore it is presumption. Yea, none have greater hopes, for the most part, than such as have no faith at all.

The great use, benefit, and advantage which believers have by this grace, is the supporting of their souls under the troubles and difficulties which they meet withal upon the account of the profession of what they do believe, Romanos 5:4-5; 1Co 15:19; 1 Tesalonicenses 1:3.

Hence in our Christian armor it is called the helmet: Efesios 6:17, “The helmet of salvation;” that is, the hope of salvation, as it is expounded 1 Tesalonicenses 5:8, “And for an helmet the hope of salvation.

” And this is because it bears off and keeps us from being wounded with the sharpness and weight of those strokes which do and will befall us, in troubles, persecutions, and afflictions. And hence it is manifest, that a valuation and esteem of the things hoped for are of the essence of hope. For whatever expectation we have of them, if we do not so value them as to find a satisfactory relief in them in all our troubles, and that which may outbalance our present sufferings, our hope is not genuine and truly evangelical.

And this was now the condition of the Hebrews. They were exposed unto much tribulation upon the account of the profession of the gospel; and the apostle foresaw that they were yet to be exercised with things more grievous and terrible. That which they had to relieve themselves in this condition, to lay in the balance against all the evils they suffered or had to conflict withal, were the things that were promised by Christ unto them that believe and obey him.

Wherefore, an assured expectation of these things, so infinitely above and beyond what they lost or underwent at present, was absolutely necessary, as to their supportment, so unto their encouragement unto a continuance in their profession. This alone was able to preserve them from fainting and despondencies under a confluence of evils; which also God himself directs unto, Isaías 35:3-4.

Wherefore this duty our apostle frequently exhorts the Hebrews unto in this epistle, as that which was peculiarly suited unto them, and necessary for them in their present condition. And he lets them know, that in its due exercise, it would not only relieve and support them, but enable them, in the midst of all their troubles, to rejoice and glory; as hath been declared on Hebreos 3:6.

(2.) There is the πληροφορία of this hope, the “full assurance” of it. Hope hath its degrees, as faith hath also. There is a weak or a little faith, and a strong or great faith. So there is an imperfect and a more perfect hope. This “full assurance” is not of the nature or essence of it, but an especial degree of it in its own improvement. A weak, imperfect hope, will give but weak and imperfect relief under trouble; but that which riseth up unto the full assurance will complete our relief.

Wherefore, as hope itself is necessary, so is this degree of it, especially where trials do abound. Yet neither is hope in this degree absolute, or absolutely perfect. Our minds in this world are not capable of such a degree of assurance in spiritual things as to free us from assaults to the contrary, and impressions of fear sometimes from those assaults: but there is such a degree attainable as is always victorious; which will give the soul peace at all times, and sometimes fill it with joy.

This, therefore, is the assurance of hope here intended; such a fixed, constant, prevailing persuasion, proceeding from faith in the promises concerning the good things promised, our interest in them, and certain enjoyment of them, as will support us and carry us comfortably through all the difficulties and troubles we have to conflict withal. And without this it is not possible that we should carry on our profession to the glory of God and the gospel, in the times of affliction and persecution.

For although the least degree of sincere hope will preserve from utter apostasy, yet unless it be confirmed and fortified, and so wrought up unto this full assurance, it cannot be but that great and sore trials, temptations, and persecutions, will at one time or other take such impression on our minds, as to cause a manifold failing in the duties of profession, either as to matter or manner, as it hath fallen out with not a few sincere believers in all ages.

(3.) It is to be inquired how the “diligence” before described tends unto this assurance of hope. And it doth so three ways:

[1.] It hath its efficacy unto this purpose from God's institution. God hath appointed this as the way and means whereby we shall come to this assurance. So is his will declared, 2 Pedro 1:10-11:

"Dad diligencia para asegurar vuestro llamamiento y elección, porque si hacéis estas cosas nunca caeréis, porque así se os ministrará abundantemente una entrada al reino eterno de nuestro Señor y Salvador Jesucristo".

Es la misma diligencia con la que aquí en el texto se pretende, como es evidente por los versículos anteriores. Y esto ha señalado Dios como el medio para asegurar para nosotros nuestro "llamamiento y elección", que las cosas buenas que esperamos acompañan infaliblemente. Y por esto seremos llevados a través de todas las dificultades al reino de Dios y de gloria.

[2.]Tiene una tendencia propia y natural a este fin; Porque por el uso de esta diligenciala gracia aumentaen nosotros, por lo cual nuestras evidencias de un interés en las promesas del evangelio son limpiadas y fortalecidas. Y aquí consiste nuestra seguridad de esperanza.

[3.]Por nuestra diligente asistencia a los deberes de fe y amor, todo pecado será evitado por elcual nuestra esperanza se debilitará o deteriorará. 7.Lo último expresado en las palabras es la continuación de este deber que se requiere de nosotros; Y eso es ἄχρι τέλους, "hasta el fin". Porque estas palabras no pertenecen a los que van inmediatamente antes, a saber, la "seguridad de la esperanza"; que algunos suponen, las han hecho dura e inapropiadamente, "para su perfección", "la seguridad de la esperanza para la perfección" o "hasta que se perfeccione"; sino que las palabras pertenecen claramente al precepto mismo, "Mostrando la misma diligencia.

.... hasta el fin". No hay tiempo ni estación en la que podamos ser liberados de este deber; No hay ninguna condición que se alcance en esta vida en la que esta diligencia no sea necesaria para nosotros. Por lo tanto, debemos atenderlo hasta que estemos absolutamente liberados de toda esta guerra. Y el que está desanimado porque no puede tener una dispensa de este deber en este mundo, tiene un corazón que "retrocede", y "su alma no está recta en él". Y podemos observar,

Obs. 3. Mientras que hay grados en las gracias salvadoras espirituales y sus operaciones, debemos presionar continuamente hacia el más perfecto de ellos. No sólo debemos tener "esperanza", sino que debemos trabajar por la "seguridad de la esperanza". Es una de las mejores evidencias de que cualquier gracia es verdadera y salvadora en su naturaleza y especie, cuando trabajamos para prosperar y crecer en ella, o para que lo haga en nosotros.

Esta es la naturaleza de la nueva criatura, de la cual es una parte, se inclina a; este es el fin de todas las ordenanzas e instituciones del evangelio, Efesios 4:13. Sólo así glorificamos a Dios, adornamos el evangelio, crecemos en conformidad con Cristo y aseguramos nuestro propio bienestar eterno.

Obs. 4. La esperanza, mejorada por el debido ejercicio de la fe y el amor, crecerá en una seguridad de descanso, vida, inmortalidad y gloria, que superará todos los problemas y persecuciones que en este mundo puedan sobrevenirnos, a causa de nuestra profesión o de otra manera. No hay nada en el mundo tan vano como esa esperanza común por la cual los hombres que viven en sus pecados hacen una reserva del cielo, cuando ya no pueden continuar aquí.

Cuanto más prospera en la mente de cualquiera, más desesperada es su condición, siendo sólo una fuente interminable de estímulos para pecar. Sus comienzos suelen ser, de hecho, pequeños y débiles; Pero cuando ha sido tan apreciado como para ser capaz de derrotar el poder de las convicciones, rápidamente crece en presunción y seguridad. Pero esta esperanza, que es hija, hermana y compañera de la fe, cuanto más crece y se fortalece, más útil es para el alma, como fuente viva de estímulos para la estabilidad en la obediencia.

Porque una vez plenamente confirmada, en cada ocasión de prueba o tentación, dará tal existencia presente en la mente para el futuro ciertas glorias, que la librará de trampas y temores, y la confirmará en su deber. Pero esto también debe ser hablado después.