Three Sermons, Sermon 3
VINDICIAE SPEI. SHEWING The Lawfulneſſe of doing Good out of Hope of Reward.
2. John 8.
That we may receive a full Reward.
THe Apoſtle having propounded an Admonition, to Circumſpection, Coherence.in the former part of this verſe, (Looke to your ſelves) enforces it by a double argument, taken from a double danger, of a double loſſe; Loſſe of labour, (that we loſe not the things which wee have wrought,) and loſſe of reward; (but that we may receive a full reward.) Theſe words then, are the ſecond ground of enforcement, taken from the feare or danger of a ſecond loſſe; And there are in it conſiderable, theſe three particulars:
1.Diviſion. The thing expected, A reward.
2. The degree of that reward, A full reward.
3. The expectation of that full reward; that we may receive it; Looke to your ſelves, that we may receive it.
Of the two former we have already ſpoken;Explication. we are now to diſpatch the laſt: And the words carry this meaning with them; As if the Apoſtle ſhould have ſaid, We (or you, for the copies differ) doe expect to receive a reward, yea a full reward of our labour (and you of yours;) if you doe not circumſpectly looke to your ſelves, we, or you, or both, ſhall come ſhort of our hope; and loſe, if not all, yet at leaſt, ſome part of our reward; our reward ſhall not be ſo full as we expect; therefore I admoniſh and exhort you to look to your ſelves, leſt wee and you, loſing the things which wee (or you) have wrought, loſe alſo our reward : Looke to your ſelves that our expectation may not be fruſtrate; but that we may indeed receive, what we doe ſo earneſtly expect.
The Concluſion hence reſulting will be this:Obſervation. It is lawfull to doe Good in Hope of Reward: proved by That it is lawfull (if not neceſſarie) for the beſt men, for their better incouragement in the ſervice of God, to have an eye upon the promiſed reward: Or thus, Hope of reward is not altogether unlawfull, in doing of our dutie to God. This point, were it not for the ignorant clamors and preſumptuous importunitie of ſome, need not any great confirmation, the thing is ſo apparant, both in Scripture and reaſon: But that we may give ſatiſfaction to them that doubt, or conviction to them that deny this truth; we will beſtow ſome paines in making it good: and that
1.1. The Promiſes. By thoſe gracious Promiſes of God made unto us in the Scripture; which, what elſe can they import, but a liberty and lawfulneſſe at leaſt, to make uſe of them, to the beſt advancement of our performances? We inſtance in ſome: That to Abraham, is of this kind, to this purpoſe, Feare not, Abraham; Why? I am thy Shield, and thy exceeding great reward, Gen. 15.1.Gen. 15.1. And that's another, I am God almighty, Gen. 17.1.walke before me, and be upright, Gen. 17.1. As if he ſhould ſay, Goe on, Abraham, in thy obedience to my commands, feare nothing; and for thy encouragement take this my gracious promiſe, (which forget not to remember and make uſe of) I will be thy Shield to defend thee; and thy exceeding great reward, to recompence thee for all thy loſſes thou undergoeſt for my ſake. Looke often upon this promiſe, and be encouraged to goe on cheerefully. That is a moſt pregnant place,Deut. 28.Deut. 28.1, &c. where Moſes layes downe a Catalogue of Bleſſings promiſed to obedience; If thou ſhalt hearken diligently unto the voice of the Lord thy God, &c. Bleſſed ſhalt thou be in the citie, and bleſſed in the field, &c. To what purpoſe all this, if thoſe people might not, in performance of their obedience, caſt an eye upon them? Moſes might have ſaved that labour both of repeating, and writing, and have barely propounded the will of God, and ſo have left them to chuſe whether they would obey, or no: As Kings proclaime their pleaſure, without any promiſe of reward, (or particular penaltie) at the ſubjects perill be it, if he refuſe to yeeld obedience. But leſt any ſhould ſay, This was indeed a courſe fit for the Paedagogie of the Law; Children muſt be drawne with ſweet allurements, as they with a land flowing with milke and honie; but the Goſpel gives more grace, and therefore, now, Love muſt ſupply the place, both of Hope and Feare. Take we ſome in the New Teſtament: Our bleſſed Saviour himſelfe, the only Lawgiver, not onelyonly implicitely, in propounding bleſſedneſſe to thoſe particular vertues; but explicitely and plainly, Matth. 5.12.Matth. 5.12. He provokes them to rejoyce and be exceeding glad, in perſecution, upon this very argument of our text;Luc. 6.35. For great is your reward in heaven▪ So Luc. 6.35. Love your enemies, &c. and your reward ſhall be great, &c. Thus S. Paul 2. Cor. 7.1. Seeing therefore we have theſe promiſes, 2. Cor. 7.1.(to be the ſonnes and daughters of God, cap. 6. laſt) Let us, (upon the ſight of theſe Promiſes, and certaine expectation of their performance) cleanſe our ſelves from all filthineſſe of the fleſh and ſpirit, &c. And S. Peter treads in the ſame ſteps: Wherfore, 2. Pet. 3.14.beloved, ſeeing ye looke for ſuch things (a new heaven, and a new earth, according to his promiſe) be diligent, that ye may be found, without ſpot and blameleſſe. I could be infinite in ſuch parallel places; which (I ſay againe) are all needleſſe arguments, if ſo be we may not make uſe of them, by exerci ſing of our Hope, to excite our diligence in thoſe injoyned dueties.
2.2. The Command. By the Commands of Scriptures, founded upon thoſe promiſes, to exerciſe our Hope; How often, doe we heare it in the old Teſtament;Pſal. 42 5. 130.7. Hope in the Lord; Hope in his mercies &c. Now what is hope, but the expectation of thoſe things which God hath promiſed? Can a man expect them, and not hope for them? Can a man hope for them, and not looke at them? Can he looke at them, hope for them, or expect them, and not be provoked to thoſe dueties to which they are promiſed? we have one pertinent place for all, and that in the new Teſtament;1 Pet. 1.13. it is S. Peters: Gird up the loynes of your minde (your fainting hearts) be ſober, foreign, and hope to the end for the grace (i. the glory) that is to be brought unto you at the Revelation of Jeſus Chriſt: Hope to the end, or perfectly for that grace; and let that hope bee the Girdle, to gird up the loynes of your minde, &c. Wee muſt hope; therefore wee may hope for a reward, &c.
3.3. The inſtances of By the many Inſtances, even of men regenerate, that did looke at the reward promiſed: It is a generall deſcription of good and holy men in Scriptures; by their Hope, and expectation of the Promiſes:Luc. 2.25. Old Simeon waited for the Conſolation of Iſrael. Joſeph of Arimathea looked for the Kingdome of God. Mat. 15.43. Heb. 11.10. Phil. 3.20 Titus 2.13. 2 Pet. 3.14. Rom. 8.19Abraham looked for a Citie. Wee looke for the Saviour, who ſhall change our vile bodie: Looking for the bleſſed hope, &c. Seeing ye looke for ſuch things, &c. Nay more; their hope is called, the earneſt expectation of the creature, foreign, which ſignifies ſuch an intenſe expectation, as men expreſſe, when they looke for ſome longed for friend, and ſtand fixing their eyes, and thruſting them almoſt out of the holes of their heads; as if they would ſend their eyes to meet them, whom they think too long in comming: Yea, if more may be, the Apoſtle hath another word, more emphaticall,Heb. 11.13. foreign They ſaw the Promiſes afarre off (by their faith) and embraced them, ſaluted them (ſo is the word) by their hope: They looked ſo earneſtly for them, as if they had ſent their hearts afore to ſalute them, which, yet they might not perfectly injoy; In particular:
1. Moſes, a man of God without exception, & regenerate,1. Moſe…. (leſt any might object: We deny not the uſe of theſe to men unregenerate, to draw them on, till Love may come in place) This Moſes, (I ſay) as good as he was, was glad to ſtrengthen himſelfe from the Hope of Reward; He had an eye, Heb. 11.26.(one eye at leaſt) to the recompence of Reward. If Moſes ſo good and holy a man as Moſes, had uſe, and it ſeemes, need of this helpe; how much more we, who (boaſt we what we will) I feare come farre ſhort of Moſes's perfection. If any ſhall ſay (as ſome will) This was under, or before the Law; but the time of the Goſpel, is a time and ſtate of greater perfection: Take another,
2. Thoſe Chriſtians whom S. Paul teſtifies of in this manner, You ſuffered with joy the ſpoyling of your goods: 2. Primitive Chriſtians. Heb. 10.34.what ground of encouragement had they? did they if purely and meerely out of the ſtrength of their Love? heare on; Knowing that you have in heaven a better and more enduring ſubſtance. A man will not throw away foule water, (we ſay) till he hath hope at leaſt, of faire. Nor would they (I ſuppoſe) ſo joyfully have parted with their earthly ſubſtance, had they not had an expectation of an heavenly. But a weakeneſſe in them, to be checked, rather than allowed? marke what followes: he encourages them to it ſtill; ſtill to make uſe of their hope; Caſt not away therefore your confidence, which hath great recompence of reward. Verſe 35But leſt any ſhould ſay, Theſe were weaklings in the Faith, and not perfect in Love, I adde.
3. Adam in innocencie: who certainly,3. Adam. being created after the Image of God, was perfect in righteouſneſſe and holineſſe; and if ever man did, hee might Love the Lord, with all his might, &c. yet even Adam (it ſeemes) had need of the ſame helpes; that we now have, the feare of puniſhment on the one ſide; In the day thou eateſt, thou ſhalt die the death; and the Hope of reward on the other ſide, Doe this, and thou ſhalt live; which was the tenure of the old covenant, as we all know: If Adam, much more we. If any yet ſhall ſay, Adams was but a naturall love, but ours now is Supernaturall; I adde but one more:
4.4. Chriſt himſelfe. Chriſt himſelfe: the ſecond Adam, both perfect and ſtrong every way, and therefore (wee may thinke) needed not ſuch helpes; as we doe: yet Chriſt himſelfe (I doe not ſay, needed, I ſay) uſed this ſupportation of his Hope; and of reward ſet before him: The Apoſtle is plaine, Who, for the joy that was ſet before him endured the croſſe and deſpiſed the ſhame. Heb. 12, 2.Would we thinke Chriſt himſelfe, ſo ſtrong as he was, would uſe this Helpe, if it were not lawfull to be uſed? Or ſhall we think our ſelves ſtronger then he, that we can goe without it? All which (to adde no more) are a ſufficient juſtification of the point propounded: But wee have beſide to confirme it
4.4. Reaſons. By Reaſons why it is lawfull, yea uſefull for us ſo to doe.
1.1. Our weakneſſe. Our Weakneſſe; which caſts us upon a neceſſitie of all the helpes, that can bee afforded us. It is true that S. John ſpeakes, Perfect love caſts out all feare; and hee that feareth is not perfect in love▪ 1. Joh. 4.18.And it may peradventure be applyed as well to Hope, Perfect love caſts out all Hope; and he that hopeth is not perfect in love: I ſaid, peradventure it may be applyed to Hope; for I ſuppoſe, both Adam and Chriſt were perfect in love, and yet made uſe of their Hope: And we ſhall heare anon…, that even in heaven, the Saints both now Have, and ever ſhall have uſe of their hope: but grant it for the preſent, Perfect love caſts out all Hope, and needs no helpe but her owne: Then I aſſume, But no man living is perfect in Love; and therefore no man living but hath need of his Hope, to be aſſiſtant to the imperfections of his love: He that hopeth (I grant for the preſent too) is not perfect in love; But I aſſume againe, Wee are not indeed perfect in love; and therefore we have need of hope: We know but in part, and therefore we beleeve but in part, and therefore hope but in part, and therefore love but in part; and therefore yeeld but a partiall and imperfect obedience, Our Obedience is meaſured by the degree, of our Love, our love by our Hope, our hope by our Faith, our Faith by our Knowledge; which being but in part, cauſes an imperfection in all the reſt: The truth is (however ſome preſume, upon their ſtrength) our weakneſſe is ſuch, that while, we carry about with us the old man, we muſt expect to goe ſtooping a little to the ground; and ſupport our ſelves with theſe two ſtaves, of Feare for the left hand, and Hope for the right hand, to ſtay up our Love from falling in the way.
2. Our Humilitie requires as much:2. Our Humilitie. that ſeeing God himſelfe (who knowes us better than we our ſelves, and pitties us as a father his children) allowes us theſe helpes; it is but fit, we ſhould with all thankfulneſſe make our uſe of them. When God had ſaid, It is not good for man to bee alone, I will make him an helper fit for him; had Adam, out of the confidence of his owne ſtrength, as being innocent, and free from all ſinfull concupiſcence, refuſed ſo gracious a tender, I ſuppoſe it would not have been well taken: The Lord himſelfe, of his owne good pleaſure, profered Ahaz a ſigne; Aske thee a ſigne, aske it in the depth, Iſai. 7.11.&c.or in the height above. And he returnes peremptorily, out of a fooliſh modeſtie, I will not aske, neither will I tempt the Lord: But marke how roundly the Prophet takes him up, Heare ye now, O houſe of David, is it a ſmall thing for you to weary men, but will you wearie my God alſo? It is not Humilitie, but horrible pride and preſumption to refuſe and reject Gods offers (upon what pretences of ſtrength ſoever) and in a manner to ſcorne his helpes, which hee had never granted, but out of his infallible knowledge of our neceſſitie. It is not good (ſayes God) for Love to be alone, I will allow her Hope and (if need be,) Feare too, to be her helpers. It becomes then our modeſtie, in an humble ſenſe and acknowledgement of our well-knowne weakeneſſe, to accept, and make uſe of our ſo graciouſly allowed Helper.
Application foure fold: ForAnd thus having ſufficiently confirmed the point, that it is lawfull, yea very uſefull for us to make uſe of our Hope, in eying the promiſed reward; Let us make it yet more uſefull to our ſelves, by Application: It will yeeld us a
1.1. Confutation of Antinomiſts, by Confutation, of the conceited perfection of the New Family of Love, if I may ſo call them; who no leſſe ignorantly than preſumptuouſly, cry downe this doctrine, that I have thus ſtrongly confirmed; I meane the Antinomiſts, or, if you will, the Anomiſts of our time; who pretend, that they are ſo full of Love, that they ſcorne to be beholden either to Feare or Hope: They doe nothing, they, either for Feare of puniſhment, or Hope of reward; but all out of pure and meere Love of God: Neither doe they thinke a childe of God, a regenerate man, ought to doe any thing with reſpect either to the one or the other. For the fuller and clearer conviction of this their errour, wee proceed in this method and manner, Firſt by way of Oppoſition of our former Truth to their errour: Secondly, by way of Propoſition of the many abſurdities that will follow upon that opinion: Thirdly, by way of Expoſition of the principall grounds of that their errour.
1.1. Oppoſing this Truth to their errour: For, Whereas they ſay, a regenerate man ought to doe nothing out of Hope of reward, but all out of Love, which perhaps hath received warmth and ſtrength from that common received poſition of ſome Divines, That a child of God ſhould ſerve God, though there were neither heaven to reward him, nor hell to puniſh him: I anſwere;
1.1. Love is not perfect. It is one thing to ſay, what we ſhould doe; another what we doe, or can doe: The command indeed is, Thou ſhalt love the Lord thy God with all thy heart, &c. which if it were perfectly performed, might, perhaps, exclude the …iſe of Hope or Feare; but let mee ſee that man that ever did ſo love God; that durſt ſay, hee did ſo; except the old Cathariſts, and inſolent Papiſts, and theſe late upſtart Perfectiſts: What? are theſe men more perfect then Moſes? yet hee had an eye to the recompence of reward: Are they better than S. Peter? I doubt not but he loved Jeſus Chriſt as well and as ſtrongly as they; and preſumed upon the ſtrength of that Love, as much as they can doe, that though all men denyed him, yet would not hee: And yet you know how ſhamefully hee denyed his maſter, three times. But what? are they ſtronger than Adam in innocencie? His love, though ſupported both with Hope and Feare, failed him miſerably, as lamentable experience tels us: However, though they ſtick not, ſome of them with little leſſe than blaſphemie, to ſay, they are as perfect as Chriſt, Chriſted with Chriſt, &c. yet, I hope, they are not yet come to that height of pride, to thinke themſelves more perfect than Chriſt: who for the joy that was ſet before him, endured the croſſe, &c. what ſtrange preſumption is this? Mee thinkes I ſee them like little children, that have newly gotten their feete; who, proud and confident of their owne ſtrength, refuſe the hand of the Nurſe; and will needs be going alone; till falls and broken faces teach them more wit. Certainly, this preſumption of theirs, preſages ſome fearefull fall, to the diſgrace of their Profeſſion, and ſcandall of Religion; Let them but remember S. Peter, and I will ſay no more, but with Saint Paul, Let him that thinkes he ſtands, 1. Cor. 10.take heed leſt he fall.
2. I adde, Their argument is infirme and inſufficient;2. If it were, yet Hope uſefull. A Chriſtian muſt doe all out of Love, therefore nothing out of Hope; or expectation of reward. This is to make the Graces of God to fall out one with another, which ſweetly do agree; A good thing may be done in Love of God, and yet in Hope of Reward too: Hope and Love are not contraries, but coordinate, like a paire of twinne-ſiſters, the daughters of one mother, Faith: or rather ſubordinate, and therefore may well concurre to the producing of the ſame effect; we may ſay, (as the Apoſtle of Faith) Hope works by Love, and Love workes from Hope; as the Soule works by the hand, and the hand works from the Soule. And indeed, Love proceeds more immediately from Hope, then from Faith: Theſe three, (this is their order) Faith, Hope, Love; Faith is the ground of things hoped for, and ſo of Hope; and Hope is the ground of Love, as Love of Obedience: Why then ſhould Love thruſt out Hope, her mother, from any influence into her actions? It is in Love, but yet by Hope.
3.3. Hope ſhall never ceaſe: confirmed by reaſon. I ſay yet further, (ex abundanti) whether wee ever ſhall be ſo perfect, as to doe all our ſervices to God, out of pure love, and nothing at all out of Hope; whether here on earth, or hereafter in heaven, is a diſputable queſtion. It ſeemes probable we ſhall not; I give my reaſons, but ſubmit them to the cenſure of the judicious; They are theſe:
1. Our Love of God, depends upon our knowledge of God, (ignoti nulla cupido) Our knowledge of God is onelyonly of his back parts, as himſelfe cals them; which are ſuch qualities,Exod. 34.6. as have reſpect to us; The Lord is mercifull, gracious, long ſuffering, &c. not ſuch as deſcribe him abſolutely in himſelfe, as he is Goodneſſe it ſelfe: His Goodneſſe abſolute is onelyonly knowne to himſelfe, and therefore onelyonly (ſo) loved by himſelfe: I conclude then, we cannot Love him but with reſpect to his Goodneſſe to us, which is the object of our Faith and Hope; and ſo not without ſome mixture of Hope; that's the firſt.
2.Vide Aquin. 22 ae.q. 19. a.6. c. Selfe-love, (if moderate) is a naturall Impreſſe of God upon a mans Soule; and therefore (it ſeemes) to make a man love any thing for it ſelfe, without ſome reſpect to himſelfe, were to deſtroy mans nature: Praiſe the Lord, for he is good: why? for his mercy endureth for ever.
3.Aquin.12. e.q. 40. a. 7. c. Ameſ. Theolog. l. 2. c. 7. §. 2. Love proceeds from Hope, as the effect from the cauſe: For there we Love a thing, becauſe we hope to receive ſome good from that thing; we doe not (properly and directly) hope in any thing becauſe wee love it, but onelyonly by accident, in as much as we beleeve, we are beloved of it: Hence it will follow, that we cannot love God, but becauſe we firſt hope in him, as the Author of all our Good; and ſo hope will ever have Ingredience into our Love.
4. This is certaine, in the Judgement of the beſt Divines, that the Saints in heaven now have not loſt their hope; they live in hope of the Reſurrection of their bodies, My fleſh ſhall reſt in hope, Pſal. 16.9. No,Pſal. 16.9. nor after the reſurrection ever ſhall loſe their Hope; though there be ſome difference betweene our hope now, and then theirs and ours: For ours 1. ariſeth from Faith, theirs from ſight: 2.Faith & Hope how ſaid to ceaſe in heaven. Ours is with labour and contention, theirs without all difficultie. 3. Ours is imperfect, theirs perfect. That received opinion of Divines, that Faith and Hope ſhall ceaſe in heaven;Vide Ameſ. Theolog. Pemble Vindiciae. p. 198. & 199. is not to be underſtood of the Eſſence, or ſubſtance of thoſe graces; but of their imperfection , and manner of their uſe: Faith ſhall be perfected by Viſion, and Hope by Fruition: Wee ſhall then ſee, what now we beleeve; and enjoy, what now wee hope for. Yet ſhall there bee ſtill uſe both of Faith and Hope; in as much as there ſhall for ever be ſomething that wee ſhall never fully ſee; ſomething that we ſhall never totally and together enjoy: the Infinite eſſence and Goodneſſe of God, which no creature can comprehend: and the Eternitie of Happineſſe, which no creature can at once and together poſſeſſe; and therefore ſhall have uſe of Faith to beleeve the one, and Hope to expect the other; Thoſe exceptions therefore of the Schooleman may be eaſily anſwered both concerning Faith and Hope; Aquin. 12. ae.q. 67. a. 3. c. Ibid. art. 4. c.That becauſe Faith is that whereby we beleeve what we doe not ſee; and in heaven ſhall ſee that which now we beleeve, therefore it is impoſſible that Faith ſhould remaine. And againe, becauſe we hope for that which wee have not; and in heaven, have in poſſeſſion, that wee now hope for, therefore it is impoſſible hope ſhould remaine in heaven; For I aſſume, againſt himſelfe; But in heaven, there ſhall bee alwayes ſomething which wee ſhall not ſee; and ſomething we ſhall not enjoy, (without any derogation to our happineſſe) unleſſe hee will deifie the creature; therefore there ſhall be ſtill uſe of Faith and Hope in heaven: And this may bee illuſtrated by the contrary Feare of the damned; which feare being (contrary to Hope) an expectation of evill to come, though the Feare that now wicked men have of hell ſhall ceaſe, when they once come in hell, feare being turned to preſent ſenſe and feeling; yet they ſhall be tormented with the feare and expectation of the eternall ſucceſſion of their torments, which ſhall be one of the worſt pieces of their hell: So on the contrary ſide;The Divels belive and tremble. Jam. 2.19. Pemble ubi ſupra, p. 197. though Hope in the Godly, in regard of the complement of their Happineſſe, ſhall ceaſe, being turned into fruition; yet in regard of the eternitie of that fruition, their Hope ſhall be extended to eternitie: and this ſhall be no ſmall portion of their Happineſſe. His diſtinction betweene the feare of the damned, and hope of the bleſſed; that feare may better bee in the damned, than hope in the bleſſed, becauſe (forſooth) in the one there ſhall be a ſucceſſion of puniſhments, and ſo there ſhall be a reſpect of futurition or time to come; and in the other, the glory ſhall be without ſucceſſion, after a certaine participation of eternity, in which there is neither time paſt, nor to come, but onelyonly preſent: I ſay, this diſtinction is not true, (as I ſuppoſe) becauſe there is the ſame ſucceſſion of Happineſſe in heaven, as of torments in hell; in regard of the creatures, who being finite, cannot infinitely at once enjoy their eternall happineſſe: God onelyonly being infinite and onelyonly eternally, at once and together enjoying his owne happineſſe: But enough of that: I now rejoyne; If there be, (as its probable) a continued exiſtence of Hope, and wee ſhall have alwayes Hope attending upon our Love, its as probable that Hope ſhall not be idle; but exerciſed often, if not continually, in viewing of its object, and that view cannot but excite our love to all holy obedience, and that for ever: If not, then heare—
2.2. Propoſing the many Abſurdities of their opinion: For, The many Abſurdities that will follow if that opinion may be granted, that a Chriſtian hath no uſe of his hope to encourage himſelfe in the ſervice of God.
1.1. They make void the Promiſes. They vilifie, yea nullifie the Promiſes of God, made to us in Scripture, at leaſt in regard of a regenerate man: For to what end are the Promiſes made to our obedience, if, for the better and more cheerefull performance of our obedience, we may not, by the eye of hope, looke at them? To what purpoſe were Colours made, if the eye muſt be debarred the ſight of them? or muſicall ſounds, if the eare may not be permitted to heare them? &c. Take away the uſe of the Senſe, and take away the object of that Senſe: Take away Hope, and away with all the Promiſes.
2. They cannot evacuate Hope; but all other graces will vaniſh with it: The Graces of God are like a Chaine,2. Deſtroy all Graces: as draw but one linke, all the reſt will follow; Adde to your Faith vertue, &c. Take away Hope, and take away all.
1. Joy; which (much of it) ariſes from Hope:1. Joy. Rom. 12.12. and 5. 2. Rejoycing in hope. Rom. 12. 12. We rejoyce in hope of the glory of God, Rom. 5. Lively hope— wherein ye rejoyce, 1. Pet. 1. 3, 6. Yea the greateſt and ſtrongeſt part of our Joy ſprings from Hope; 1. Pet. 1.3, 6.That we might have ſtrong conſolation, who for a refuge, Heb. 6. 18.have laid hold on the hope ſet before us, Heb. 6.18.
2. Patience; which likewiſe is the daughter of Hope; 2. Patience . Rom. 8.25.If we hope for the things we ſee not, we do with patience wait for them, Rom. 8.25. called therefore the Patience of Hope, 1. Theſ. 1.3. For joy ſet before him, 1. Theſ. 1.3.endured the Croſſe, Heb. 12. 2. &c.
3. Faith it ſelfe is likewiſe in danger; For though Faith 3. Faith.be the mother of Hope; yet Hope is the ſtaffe and ſtrength of Faith; and were it not for Hope, Faith it ſelfe would ſoone languiſh: Sanguis fidei, ſpes. Hope is as the blood of Faith:Clem. Alexandr. In the body, the blood is vehiculum animae; the charet of the ſoule, the life running in the blood; take away the blood, and you take away life: ſo take away Hope, Hoc Ipſum quod Chriſtiani ſumus, fidei ac ſpei res eſt. Cypr. de Bono patient.and Faith will ſoone expire: and therefore it is that Faith and Hope are ſo often joyned together in Scripture; That your Faith and Hope might be in God▪ 1. Pet. 1. 21 We, through the ſpirit, wait for the hope of righteouſneſſe, by faith, Gal. 5. 5. And we are ſaid to be ſaved by hope Rom. 8. 24 as well as by Faith. Take away Hope, and take away Faith.
4. Love alſo will not bee long after,4. Love it ſelfe. if you take away Hope; for Love it ſelfe (as I ſaid) proceeds from Hope, as well, and more immediately than from Faith: This is their order, in regard of cauſalitie and generation, as the Schoolman cals it; Faith, Hope, and Love. Faith produces Hope, and Hope produces Love; Becauſe we Hope to obtaine thoſe good things promiſed to, and beleeved by Faith; therefore we are moved to love him, that hath promiſed, and will performe them: Faith ſaies (ſaies devout Bernard) there are great and glorious things laid up for Gods Saints; Hope ſaies, In Pſal. Qui habitat. 5.10.they are reſerved for me; Love ſaies, I runne to them and embrace them: Faith beleeves them, Hope expects them, Bern. de paſſ. Dom. c. 43. Quantum quis credit, tantum ſperal; quantum ſperat, tantum amat.and Love at laſt enjoyes them: And this is true, Looke how much a man beleeves, ſo much hee hopes; how much he hopes, ſo much the more hee loves. Love indeed proceeds both from Faith and Hope; but in a different conſideration: From Faith, as Faith apprehends the mercy as preſent; from Hope, as Hope expects the ſame mercy as future: A reſemblance of the Trinity.Or rather, we may ſee ſome reſemblance of the Trinitie in the proceeding of theſe three Theologicall vertues one from another: Hope iſſues from Faith alone, as the Sonne from the Father: Love proceeds from Faith and Hope, as the Holy Ghoſt from both the other perſons: Take away Hope then, and you deſtroy not onelyonly this Trinity, theſe three, Faith, Hope and Charitie; but alſo the Unitie of proceſſion, and the very Eſſence of Love; as the joynt iſſſue of Hope and Faith. In a word, Hope both breeds and perfects Love; we could not ſo love God for what hee hath done, but for the Hope of what hee will doe; ſo that I may apply that of the Apoſtle hither;1. Cor. 15.19. If we have Hope onelyonly in this life, we were of all men moſt miſerable. Thoſe then that ſtand ſo much for Love, to the vilifying, yea nullifying of Hope, will in the end prove in themſelves a nullitie of Love. Little Hope little Love: No hope, no Love at all.
5.5. All Obedience. Laſtly, (which they little thinke) all Chriſtian obedience is thus indangered, or at leaſt, a great part of it: For take away Hope, even hope of reward, and what will become of all good workes?1. Cor. 9.10. foreign. Chr…ſ. Tom. 5. p. 175. Does not every reaſonable creature worke out of Hope? He that ploweth, ploweth in hope; and hee that threſheth, threſheth in hope: The Souldier warres in hope of victorie and ſpoile; the Mariner goes to ſea, in hope of gaine; and ſo of the reſt. If you think this hope hath no influence into our Chriſtian obedience; heare the Apoſtle; Hee that hath this hope; (to be like him) purgeth himſelfe as hee is pure: 1. Joh. 3.3.1. Joh. 3.3. And heare Saint Paul for both the parts of Sanctification; Seeing wee have ſuch Promiſes (to bee the ſonnes and daughters of God,2. Cor. 7.1. in the end of the former chap.) Let us cleanſe our ſelves from all filthineſſe of the fleſh and ſpirit; there's the firſt; Perfecting holineſſe in the feare of God; there, the ſecond: Hope therefore is a ſpeciall Principle of New Obedience, and that becauſe, 1. of the excellence and difficultie of the object,Aquin. 12 ae. q. 40. a. 8.0. which excite and ſharpen diligence, and 2. alſo in regard of the delectation and delight, the proper iſſue of Hope, which furthers and quickens operation; as he well obſerves: They then, that cry downe Hope, cry downe (by conſequence) all holineſſe and obedience. And now, I hope they will conſider, they have brought the matter to a faire paſſe; that by taking away one grace, have ſubverted all; Joy, Patience, Faith, Love, and all Obedience. But we have more to ſay yet.
3. The manifeſt injurie they doe to a Chriſtian Soule,3. Deſpoile a Chriſtian, of depriving him of ſo neceſſarie a furniture, as Hope is: we will expreſſe it by a double Metaphor; of a Souldier, of a Mariner.
1. Of a Souldier by land; Our life is a ſpirituall,1. His Helmet. and continued Warfare; There is a Panoplie, or whole-armour commanded to bee put on, Epheſ 6. Amongſt the reſt,Epheſ. 6.17. the Helmet of Salvation; which, what it is, Saint Paul himſelfe tels us in another place, And for an Helmet, the Hope of Salvation. 1. Theſ. 5.8.1. Theſ. 5.8. They then that deny a Chriſtian this uſe of his hope, ſend him into the Field without his helmet, and ſo expoſe him to certaine danger.
2. Of a Mariner, by ſea,2. The wind at ſea. then Hope hath a double uſe under a double Metaphor in Scripture:
1. Of the Wind, Heb. 6.11. foreign,Heb. 6.11. the full gale (ſo the word imports) or full aſſurance of hope. If the Chriſtian Soule be a Ship (ſailing in the ſea of this world) Faith may repreſent the Pilote, and Love the Saile; but Hope is the Wind, that muſt fill that Saile: Let the Pilote be never ſo confident, the Saile ſpread to the utmoſt, yet if it want a good gale of Winde, the ſhip lies becalmed; and her courſe is ever quicker or ſlower, as the wind riſes or fals: A Chriſtian on earth without Hope, is a Ship at Sea without winde.
2.His Anchor. He…. 6.19. foreign. Chryſ ad Theod. Lapſ. …p. 2. Tom. 6. p. 61. Of an Anchor: Heb. 6.19. which hope wee have as an Anchor of the ſoule, ſure and ſtedfaſt, &c. A Ship may ſometimes have too much, or a contrarie Winde; and then ſhee hath need of an Anchor to fixe her, from being carryed away, eſpecially when ſhee drawes nigh her deſired haven. Let Faith be the Ship, if you will, (and wee heare of ſome that make Shipwrack of Faith) Let Love bee the Merchandize, or paſſenger, to bee conveyed to heaven (when Faith and Hope, in a ſort, ceaſe, and ſtay behinde) yet Hope is the Anchor, that fixes the Ship from being toſſed to and fro, and carryed away with every winde of doctrine, or wave of temptation, till Love the paſſenger, or merchandize be landed in the haven: As the Ship with all her tacklings and the Anchor, lye ſtill at Sea, but the paſſengers and commodities are tranſported on Land: They then that deny this uſe of Hope, expoſe the Soule to certaine danger; either to be becalmed for want of Winde; or to bee carryed away, for want of an Anchor: If this be not enough, heare all:
4.4. Incurre harſh cenſures. The harſhneſſe of the Cenſure they are like to undergoe by this opinion: For if there bee no ſuch uſe of Hope, then marke,
1. Either they are not yet converted, but in the ſtate of Nature ſtill; as being ſuch as the Apoſtle ſayes the Epheſians were, without hope, Epheſ 2.12. before their Converſion.
2. Or elſe, that they have loſt their hope, after once they had it,1. Pet. 1.3.in Converſion; which cannot be, ſeeing a regenerate man is begotten againe to a lively hope.
3. Or elſe, (which ſome doe not ſticke to affirme) that we have alreadie all wee hope for that is, all alreadie gloryfied: For if wee may not hope for any more, it is, as if there were no more to bee hoped for: And this is it, which ſome both ſenſeleſly and ridicuouſly have affirmed (and well they may, upon their former opinion) that our glory in heaven ſhall be no other, no more, See Mr Burtons Goſpel and Law reconciled pag. 35. Rom. 5. 2.than what we have already, but only in our ſenſe and apprehenſion; Contrary to the plaine text of the Apoſtle, We rejoyce in hope of the glory of God Theſe, and many more perhaps, are the Abſurdities wherewith this Novell opinion is heavily preſſed; which we leave to their more ſerious conſideration: and deliver
3. The grounds of this their errour, 3. Expounding the grounds of their errour,as farre as wee can conceive, and there are theſe two, the common mothers of moſt errours:
1. Pride, 1. Pride.and ſtrange preſumption of their owne perfection, and of the ſtrength of their own (ſuppoſed) Love; that they can, and doe love God ſo well, that they need not be beholden to any inferiour helps; contrary to the experience of all good hearts, in all times, who were glad, and thankfull for theſe ſupportations of the weakeneſſe of their imperfect Love.
2. Ignorance, 2. Ignorance of three particulars.the fertile*Uterus ignorantae. Tertull. Apol. wombe of all errours and hereſies whatſoever; However theſe men thinke themſelves wiſe, and able enough to teach their teachers, yet this opinion manifeſts a manifold ignorance. We inſtance ſome particulars:
1. Of the true diſtinction and uſe of Faith, Hope,1. Of the nature and order of Faith, Hope and Charitie, and Charitie; and that's the reaſon, that Faith and Love have devoured Hope betweene them: For let me aske them, Why doe they doe good workes? They will anſwere, Becauſe they Love God. I aske againe, Why doe they love God? Becauſe of their Faith; whereby they beleeve the Goodneſſe of God ſhewed toward them: All this is true, but not enough; for they ſhould have taken in Hope between Love and Faith, and ſaid, Wee love him, becauſe we hope in him; and hope in him, becauſe we beleeve in him: For this is the right order of theſe Graces. The good man is compared to a tree, Pſal. 1. the roote of this tree, is Faith; the ſtemme or bodie of it, is Hope; the branches of it, is Love; the fruit of it, are Good workes: Now it is true indeed, the fruit growes immediately upon the branches, Good workes proceed from Love; but the branches grow next upon the ſtemme, and not upon the root immediately, that is, Love proceeds from Hope, and Hope from the roote of Faith: Let them learne this, and then they will not exclude Hope: but give it its due place.
2.2. How a free gift and a Reward may ſtand together. Of the poſſible Union of a Free-gift, with a Reward: For thus they ſeeme to reaſon; If all be of Free-gift, then is there no reward; is there no reward; if no reward, then no hope of reward. But this is their ignorance; Free gift and reward agree well enough together; The ſame thing may bee a Free gift, as not being merited by us; and a reward, as ſo promiſed by God; and then it is Juſt with him to performe his owne promiſe: The ignorance of this, is one cauſe of the popiſh Merit; Where there is a reward, there is Merit, ſay our Rhemiſts: and theſe men for feare of Merit have utterly renounced all reward; whereas, wee ſay, There is a reward, where there is no Merit; and where there is a Free gift, there may be a reward notwithſtanding, freely promiſed, and faithfully performed.
3.3. Of the right uſe of the Law. Of the right uſe of the Law, to a regenerate man; and this is the Source and ſpring-head of all their erronious concluſions; For if there be no Law, it will follow; Then firſt, there is no uſe of promiſes; if no promiſes, then no reward; if no reward, then no hope of Reward: Againe, if there be no Law, then are there no good workes; (for no worke is good without a command) if no good works, then no reward; and ſo no Hope: As on the contrarie, If there be no Law, then no ſinne; if no ſinne, then no puniſhment; if no puniſhment, then no Feare: So that this firſt Abſurditie being granted, all the reſt will follow; which I earneſtly deſire they would ſeriouſly conſider. And ſo I leave them, and come to a ſecond uſe of
2.2. Iustification of our practiſe. Juſtification of our practiſe; I meane of us Miniſters who urge upon men, even the beſt men, the dueties of Religion, as with feare of puniſhments on the one ſide, ſo with Hope of Reward, on the other ſide: For which our method, we are by theſe Novellists, ſtiled Legall Preachers, &c. But I would gladly be reſolved by any reaſonable man, why wee may not as well uſe the like arguments, as (I ſay not the prophets of old) Chriſt and his Apoſtles in the New Teſtament? why may it not be as lawfull for me, to exhort men to the patient ſuffering of perſecution, and that with joy, as for our Saviour, with the ſame argument; For great is your reward in heaven? why may not I provoke men to an endevour of perfect Holineſſe, with remembrance of the Promiſe of God, the object of Hope, as S. Paul did his Corinthians, Seeing we have theſe Promiſes, &c.2. Cor. 7.1.
3. Admiration, at the never enough admired Goodneſſe of God, and our owne badneſſe: His Goodneſſe, 3. Admiration ofthat will omit no meanes to doe us good; Commands,1. Gods Goodneſſe. promiſes, threatnings; to worke upon our Love, by the Goodneſſe of his Commands; to perſwade our Hope by the Sweetneſſe of his Promiſes; and (if theſe will not prevaile) to ſcare us from our wicked courſes, by the terrours of his threatnings: He might (as Kings) command and expect our obedience; or puniſh our diſobedience; but no meanes ſhall be omitted to worke us unto Good. Our owne badneſſe, 2. Our owne Badneſſe.that will admit ſcarce any of his meanes to doe our ſelves Good: Nor Commands, nor promiſes, nor threats can prevaile with many (too many of us) either to forſake evill, or doe good: What mettall are we made of, that no courſe can work with us! A King a mortal! man, commands, and wee obey; he threatens, and we quake; he promiſes and we runne: O the lamentable badneſſe of our hearts; O the admired Goodneſſe of our God! &c.
4. Exhortation; that ſeeing we know our libertie,4. Exhortation; where wee learne to uſe it; to provoke our ſelves unto Good workes, by the Hope of the promiſed Reward: Bee not ſo ignorant, as not to know it; or ſo proud and preſumptuous, as to refuſe ſuch gracious Helpes, as God in mercy hath afforded us: We ſay to you, in the words of S. Paul, (and why may we not?) Cast not away your confidence (which is nothing but a confirmed Hope) which hath great recompence of Heb. 10. 35.reward: And againe, Be not weary of well-doing, for in due ſeaſon you ſhall reape, Gal. 6.9.if you faint not. And with S. Peter, Gird up the loynes of your minde, and hope to the end, &c. Yet take ſome Cautions with you, 1. The Difference of Good and bad, in uſe of Hope.for your better directions in the uſe of your Hope: For there is a Hope of reward lawfull, there is another unlawfull; Both good and bad are carryed with hope of Reward, but you ſhall obſerve a palpable difference, in theſe particulars:
1.1. In the Object hoped for. A wicked man lookes at the preſent, not regarding the future; at a Temporall, not an eternall reward; Like that prodigall child, Father give mee the portion of goods, &c. what profit, (preſent profit) is there in ſerving of God, ſay they, Mal. 3.14. Who will ſhew us any good? What good? Corne, Pſal. 4.and wine, and oyle, profit, pleaſure, honour; not ſtaying or truſting to any thing hereafter: But the truly godly man lookes at things to come; and like a good child waites till the time appointed of his father; So S. Paul intimates the difference,2. Cor. 4.18. While wee looke not at the things that are ſeene (as worldly men doe) but at the things which are not ſeene; For the things which are ſeene are temporall, but the things which are not ſeen are eternall.
2.2. In the manner of expectation. Wicked men looke at the reward, as a due debt, merited by their formall obedience; Give mee the portion of goods that belongs to me, ſaid hee; and therefore bargaine with God for it: The godly expect it, as a ſpeciall favour of promiſe; in all humility acknowledging themſelves leſſe than the leaſt of all Gods mercies; that's another.
3.3. In the end. Whereas there are three things in Scripture to bee eyed and obſerved, the command, the promiſe, and the threatning; and it is not poſſible to looke upon them all at once with two eyes: A wicked man beſtowes both his eyes, one upon the threatning, the other upon the promiſe, but neither upon the command; A godly man, what ever he doe with one eye, to beſtow it either on the promiſes or threatnings; the other is ever fixed upon the Command: which difference is apparant by this; that where the Command comes without an expreſſe promiſe or threatning, a wicked man will doe just nothing, neither forſake evill, nor doe good; Take a vaine-glorious man, tell him, God commands him to give almes; if you doe not tell him withall, You ſhall have applauſe and credite from men, if you doe it; or a curſe attending you, if you doe it not; hee lies like a Ship at Sea, becalm'd for want of wind; or a Mill, that moves no longer than the water runnes: yea that many times, neither Promiſes nor threats can make him ſtirre to performe an expreſſe command; which argues, that thoſe commands he performes, he doth it not out of reſpect of the command; but either out of hope of reward or feare of puniſhment: On the other ſide take a good man, tell him, Thus ſaith the Lord; this is Gods will and command; though you ſay nothing of the promiſe or threatning; he is like the Centurions ſervant, if he ſay, Goe, he goes, &c. That's the difference that David intimates, when hee ſayes unto God; I have an eye, or reſpect, to all thy commandements. As a good ſervant, that reſpects his Maſter; Let ſtrangers ſay, Goe, or Come, he ſtirres not, becauſe hee reſpects them not, though perhaps, they promiſe or threaten; but if his Maſter doe but winke with his eye, or nod with his head, intimating his pleaſure, hee preſently runnes. The Command of God is the wind that fils his Sailes; as that phraſe is elegantly uſed by the Apoſtle, foreign;Phil. 4.12. filled with all the will of God; as a Saile with wind.
4. Becauſe wicked men will pretend Conſcience of a Command; there is yet another difference obſervable:4. In the Order. and that is, That where theſe two meere (as ſometime they doe) a Command, and a Promiſe; a wicked man doth it principally out of the Hope of reward, and ſubordinates the command to his owne profit. Take but an inſtance or two: Balaam goes to Balaac, as hee was commanded, or rather permitted by God: but the Load-ſtone that begun this motion was that wages of iniquitie,2. Pet. 2.15. the Reward promiſed by Balaac. The like may be noted in Jehu, who drave furiouſly, in the execution of Gods command (as he would ſeeme) upon Ahabs familie; and in pretence cryes, Come ſee the zeale, &c. But the firſt Mover of all this fury (rather than zeale) was that meſſage of the Prophet, Thus ſaith the Lord, I have annointed thee King over Iſrael. 2. King. 9.6, 7.The Kingdome was principally in his eye; and if he might have ſafely injoyed that, without any further danger, I doubt whether Jehoram, and Jezabell, and the reſt had dyed. With a Godly man it is quite contrary; where he hath an eye upon the Reward, he ſubordinates that to the command, and uſes it onelyonly as a helpe to further his execution of the command. This will the better appeare, if we ſever the dutie from the reward; which meeting together, make it doubtfull (to others at leaſt) which moſt prevailes to the motion. For inſtance, when Religion, and proſperitie, and peace, and credite meete together, who, almoſt, is not religious? and it is a hard matter▪ for a by-ſtander, to ſay, which drawes moſt: Sever them and you ſhall ſee ſtraight. Two Gentlemen walke together with one man at their heeles: what ſtranger can ſay, whom he followes? Follow them but till they part, and you ſhall diſcover the man to whom he retaines: So is it here, If to bee religious (in ſuch times, and places, or company may purchaſe a wicked man danger, or diſgrace, or ſcorne, &c. you ſhall ſee a hollow heart forſake and almoſt abjure Religion, and ſwimme along with the ſtreame: As the ſtonie-ground-hearers made faire ſhew till perſecution aroſe, Matth. 13.and then they were offended; which concludes ſtrongly they followed Religion, but for Peace ſake, and not Peace for Religion. Now a truly good heart, is principally drawne by Gods Command, and intire Love to Religion; which appeares by this, that ſever Peace from Religion, hee ſtill keepes on his courſe; and though the world frowne or ſcorne, or kill hee will follow his Religion ſtill. What uſe then of the Hope of reward? why, indeed, if hee may have Peace with Religion, hee likes it well, and is ſo much more zealous in his Profeſſion of it; but if not, he cares not for it, but will rather part with Peace than with Religion: The hope of reward is in his eye, but by the by; He takes not up his Religion for Peace, but makes his advantage of Peace, to advance his Religion. It is a prettie phraſe of the Apoſtle concerning Moſes, Heb. 11.26. not foreign,Heb. 11.26. but foreign he caſt an eye (after he had made his choice, and was going on his way) upon the recompence of reward: Not as a ground of undertaking, but as an encouragement of his undertaken journey. As if a father ſhould bid his loving and willing childe goe of ſuch an errand; and when he was readily running, ſhould call him backe and ſay; Childe, becauſe I ſee you are ſo willing, to execute my command, looke you, here's mony to put in your purſe, to ſpend by the way and here's a horſe to carry you with more eaſe; and hereafter I will promiſe you, you ſhall bee my heire. This no doubt, muſt needes put joy and ſpirits into the Childe, with more cheerefulneſſe to performe his dutie; though he had no eye upon theſe in his firſt ſetting out. In a word, there are two things that further the motion of a clock, the Plummet, and the Oile beſtowed upon the wheeles; the firſt and chiefeſt is the Plummet, that beginnes the motion; the next is the Oile, and that facilitates the motion. So, be it a good man hath an eye to the reward, yet the command of God is the Plummet, or prime mover; if he meet with a Promiſe by the way, he uſes it as Oile to make his motion quicker: The command of God is the principall Mover, the hope of reward is but the ſubordinate helper of his courſe. And this, I take it, is lawfull, againſt all cavils and exceptions; A man, firſt looking at God, may in the next place look at himſelfe, and helpe himſelfe, in the ſervice of God, with the hope of a promiſed reward.
And this is the thing, I have hitherto intended to urge upon you; The work of Religion is not more laborious, 2. The Motive to it.than the Reward promiſed is glorious: Looke not ſo much at the work as at the iſſue. What though you ſee no preſent profit, Verily there is a reward for the righteous: Hee that ſowes, ſhall in due ſeaſon reape; Good works are a ſeed, which many times ſeeme loſt; and we think all is gone. No, they are a ſeed, which muſt lye a time under ground, before it can come forth: He that goeth forth and carries good ſeed, Pſal. 126.6.ſhall come againe with joy, and bring his ſhe… … him. I uſe but this perſwaſion; The want of this … the Promiſes of God, is the cauſe of all, or much of our … content in our callings, of Magiſtrate, Miniſter, maſter, ſervant, &c. when we find not our labour ſucceſſefull, or that reſpect which we expected upon our conſcionable endevours: No man, ſo croſſed as I; No man takes ſo much paines to ſo little purpoſe; No man findes ſuch poore reſpects, &c. It is not becauſe thou lookeſt at men, and haſt not an eye upon God, and upon the promiſed Recompence of reward? It was a ſtrong weakneſſe, and a ſtrange puſillanimitie for ſuch a Prophet as Jeremie, to ſay upon the non proficiencie of his people, I will ſpeake no more in the name of the Lord; Oh that I had a cottage in a garden of Cucumbers, &c. That was Heroicall of another, his fellow, I have laboured in vaine, Iſai. 49.4.I have ſpent my ſtrength in vaine; yet ſurely my judgement is with the Lord, and my work (or reward) with my God. 1. Pet. 5.2, 3.My brethren (the Lords Miniſters) bee inſtant, preach the word, in ſeaſon, out of ſeaſon; be not diſcouraged by the unprofitableneſſe or unthankfulnes of your people; for you ſerve a good Maſter, that will pay you your wages; and the leſſe from them, the more you may expect from him: Its that wherewith the Apoſtle encourages ſervants (of unthankfull and unnaturall maſters) to all ſincere and faithful obedience; Servants obey your maſters, &c. And whatſoever ye doe, Col. 3.22, &c.doe it heartily, as to the Lord, and not unto men: Knowing that of the Lord▪ ye ſhall receive the reward of inheritance; for ye ſerve the Lord Chriſt. The like I ſay to all eſtates and conditions of men; Whatſoever ye doe, doe it heartily, knowing that of the Lord ye ſhall receive the reward of inheritance. Oh, could we but looke up at God, and his promiſe of Reward, by the eye of our Hope, how eaſily might wee in o… callings paſſe through good report and ill report, good reſpect and diſ-reſpect, and trample all the unthankfulneſſes of men under our feet! I conclude all with the words of the Apoſtle,1. Cor. 10. laſt. Wherefore, my deare brethren, bee ye conſtant, unmoveable, alwayes abounding in the work of the Lord, foraſmuch as ye know that your labour ſhall not be in vaine in the Lord.
FINIS.
End of the text · Daniel Cawdry, Three Sermons (1641)