The Scripture Directory for Church Officers and People, Exposition 1 · Verse 8
Verſe 8. Now he that planteth, and he that watereth, are one.
THe Apoſtles ſcope is as you have heard to prevent factions and diviſions, both in Preachers and hearers; to unite them together in love and agreement; for which he hath uſed ſeveral Arguments. And this eighth Verſe beginneth a new Medium to prove the neceſſity of concord, both among the Miniſters themſelves and the people: What is ſaid of men joyned in earthly power, Erunt inſuperabiles, ſi inſeperabiles; the ſame is true both of the Officers and members in the Church of God. Now the Argument the Apoſtle preſſeth, is to this effect, Thoſe that are one ought not to be divided, either by themſelves or by their hearers; But all the Officers in God… Church, whether thoſe that plant or water, they are one: Therefore they ought not to be divided.
So that you ſee, though there is diverſity of gifts and employmenss; yet they all agree in one; it's unity therefore among Miniſters and the people, that is made the ground of concord: This would be a very neceſſary ſubject in theſe times of multiplyed diviſions, it being very hard now a daies to ſay, He that watereth, and he that planteth are one: But I ſhall paſs it over briefly in one Sermon. Now this phraſe, They are one, is not to be underſtood eſſentially, as if they were one nature; in which ſence 1 Joh. 5. it's ſaid, There are three that bear witneſs is heaven, and theſe three are one. Nor ſecondly are they one in reſpect of labour and worth; No, Paul laboured more abundantly then they all; and as the ſtarres differ from one another; ſo do the Miniſters of God in worth and ability: Therefore the Apoſtle prevents ſuch thoughts, by the words appendant, Every man ſhall receive according to his own labour: Ʋnum ſunt non individuo, non gradu, non donis, non vocatione, non autoritate, non tempore, non labore, nec non maerore, ſaith Baldwin on the place. But they are ſaid to be one in regard of the ſcope and end for which the Miniſtery is appointed, viz. to gather a Church unto God, and to build them up in ſaith and godlineſs. Obſerve
That although there is diverſity and variety in the gifts of the Miniſters, yet they all ought to agree in one.Obſerv. Miniſters ſhould agre in one.
They are to have the ſame mind, the ſame ends, the ſame mouth: Hence is that expreſſion, According as he hath ſpoken by the mouth of his holy Prophets, which were from the beginning, Luk. 1.70. All the Prophets ever ſince the world began, had but one mouth; He doth not ſay the mouths, but the mouth: To ſhew there was no contrariety, no oppoſition, but all agreed in this. Thus it ſhould be, the mouth of the Miniſters of Chriſt; they ſhould go the ſame way, one ſhould not preach contrary to the other, one ſhould not deſtroy what the other affirmes. Hence our Saviour did ſo earneſtly pray, That his Diſciples might be one, Joh. 17. For what a ſcandal and offence would it have been, if they who were to be Teachers of the Word, and to lay the foundation of the Goſpel, ſhould not have agreed among themſelves? So that whereas the Apoſtle preſſing unity, Eph 4.4, 5. doth reckon up ſeveral kinds of unities, One body, one ſpirit, one hope, one Lord, one faith, one Baptiſme; ſo we may adde one Miniſtery; ſo that diviſions are a great argument of weakneſs, and of errour, fo… truth cannot be divided, is not contrary to it ſelf, as errour is: not that unity is a note of the true Church, as Papiſts plead, who yet have little cauſe to boaſt of it; eſpecially not unity in matters that are not fundamental, and neceſſary. The Apoſtle ſuppoſeth that, when he ſaith, If any be otherwiſe minded, the Lord will reveal even this alſo to him, Phil. 3.15.
To open this: The Miniſtery ought to be one,
They ſhould agree in Doctrine.Firſt, In reſpect of doctrine; and true doctrine, that is the ſoul and life of all, 1 Tim. 1.3. Paul layeth a charge, that they do not foreign, teach another doctrine. Oh it's a ſad prognoſtique of ruine, when ſome Miniſters preach one doctrine as neceſſary to ſalvation; others another: now the true doctrine is revealed in the Word, and whatſoever is another from that, is not grounded there, that is to be rejected: Yea the Apoſtle would have us anathematize an Angel from heaven that ſhould bring any other doctrine, Gal. 1.8. And John, would not have us ſo much as receive them in the houſe, or bid them God ſpeed, 2 Joh ver. 10, 11. and who doth ſo, he ſaith, is partaker of all his evil deeds. So then the Miniſtery ought to be one in reſpect of doctrine; to preach one God, one Chriſt, one Faith, one way to heaven; for they are not to be inverters, but keepers only of heavenly doctrine: Keep that good thing committed to thy truſt, ſaid the Apoſtle, 2 Tim. 1.14.
2. In their end and ſcope.Secondly, There ought to be unity in regard of their end and ſcope. They all ought to ſhoot at the ſame mark, which is two-fold; 1. The glory of God, to ſet up God and Chriſt in their Congregations: Ambition, pride, ſelf-ſeeking, this hath alwayes made diviſions, for this hath made men ſet up themſelves, and not Chriſt. Oh what a comfort, and glorious ſight would it be, to ſee the Miniſtery not gratifying parties, not making intereſts, but affectionately advancing the glory of God, though they be accounted as the off ſcouring of the world! Paul he gave us this example, and we are to follow him. The ſecond end in which they are to agree, is the converſion of men, and edifying of them up in faith and godlineſs. If this be our end, that will quickly diſpell all other things that obtrude thmſelves; the ſalvation of mens ſouls, and tender bowels herein, would quickly make all one; but when men do not agree in the end, it's no wonder if they are contrary alſo in the meanes; when we deſire to preach our own notions, and our own opinions, more then to procure your ſalvation; it's no marvel if there be as many opinions as there are Miniſters. So then theſe two things would wonderfully unite, Gods glory, and the ſalvation of mens ſouls; and all our preaching, ſtudying, and labouring, ought to be for this.
3. In Affection.Thirdly, There ſhould be unity in affections, to love one another, to bleſs God for the abilities and gifts of one another. Envy and pride is apt to get even amongſt the beſt: You ſee Chriſts own Diſciples, they were ſtriving who ſhould be greateſt, and one ambitiouſly affected to be over another; and even in thoſe pure Apoſtolical times, you may read of a Diotrephes, that loved preheminence above his brethren, he was not according to his name, for he was not nouriſhed and taught by Chriſt to do ſo: Our Saviour fore-ſeeing what miſchief this would bring to his Church, doth again and again preſs love among thoſe that were to labour in his Church. It was a gracious expreſſion of Calvin concerning Luther, who was an hot man, and apt to break out in violent expreſſions: Oh ſaith Calvin, I honour Luther as an eminent ſervant and inſtrument of God, though he ſhould call me a Devil a thouſand times over. When our Saviour had compared his Diſciples to ſalt, to ſhew it was not his meaning they ſhould be ſalt to one another, he ſaith, Have ſalt in your ſelves, and peace one with another, Mar 9.50. there muſt be ſalt and peace. Oh but as it is ſaid of Reuben, ſo may we ſay, for the diviſions of the Miniſters, and the diviſions of the people are great thoughts of heart.
Now to amplifie this we ſhall ſhew how ſad a temptation it is upon the Church of God, when the Miniſtery is not one, either in doctrine, ends or affections.The ſad effects of diſ union in the Church. And then what people ſhould do in ſuch caſes.
Firſt, When the Miniſtery is not one, this is apt in the firſt place to beget atheiſm, and irreligion in the people. They begin to think that Religion is nothing but a matter of imagination, or invention; or elſe that there is no ſuch thing, and therefore they will regard it no more, they will look after it no more. Oh wo be to the world becauſe of offences in this kind! He that makes a diviſion from the true doctrine, or true ends of the Miniſtry; he had better never have been born; he that is a firebrand here, may fear to be a firebrand in hell: How many Atheiſts and prophane ſcoffers maieſt thou make by this diviſion of thine?
Secondly, Where there is not this unity, it doth much grieve and unſetle the hearts of the godly. They know not what to do; they cannot tell what to take to; ſuch godly men ſay it's a ſinne, others as godly ſay it's not a ſinne: Now to thoſe that are tender, and would not ſinne for an whole world, this is a very racking and torturing of their conſciences: Oh what ſhall they do!
Thirdly, When there is not this unity, prophaneneſs and ungodlineſs doth the more encreaſe; godlineſs doth exceedingly decay in the power of it. For while the Miniſters ſhould all, as one man, labour to deſtroy the kingdom of Satan, to diſcourage impiety, to make the heart of the wicked ſad, that he may return from his evil way: They commonly le…ve this, and all their preaching is to maintain thoſe particular opinions, and to ſet up that particular way, which they walk in. Now we ſhall ſee the Apoſtle takes off much from ſuch controverſal diſputes, in which the eſſence of godlineſs doth not conſiſt. As the kingdom of heaven is not in meats and drinks, but in joy, and peace, and righteouſneſs, Rom. 14.17. ſo it's good to have the heart eſtabliſhed with grace, and not with meats, Heb. 14 9 and in other places, the Apoſtle calls thoſe things vain, which do not edifie; Not that the leaſt truths of God are to be neglected, yea all things are to be tryed, but this ſhould not be the main: the one thing neceſſary is to ſeek the kingdome of heaven, and the righteouſneſs thereof.
Laſtly, Theſe diviſions do wonderfully harden and confirme the Papiſts in their way. They ſay, how doth the Lutheran and Calviniſts ſpirit agree; that which one ſaith, the other contradicts. Now although the ſame may be retorted on them, the manifold differences in Popery, and that about a neceſſary point of faith, viz. Whether the Pope be above a Councel, or the Councel above the Pope; yea ſeveral Popes have at the ſame time pretended, and in arms fought to be head of the Church: Though I ſay, theſe may be retorted on them, and ſtop their mouths, yet it cannot be denied, but that ſuch differences do wonderfully ſcandalize and harden people, eſpecially thoſe that conſult not with Scripture, and ſeek to be antidoted againſt ſuch temptations. And for that, take theſe preſcripts:
1. Do not thou by thy pragmatical m…dling, widen the difference, What people ſh…uld do, when Miniſters and Profeſſors are divided.and raiſe more duſt. In this Chapter, you have the Apoſtle laying down Arguments againſt diviſions, and ſometimes they belong to the Teachers, and ſometimes to the Hearers. The indiſcretion, and hot buſie carriages of the Diſciples, doe ſometimes make a greater diſtance among the Teachers. You ſee Johns Diſciples out of emulation and envy▪ did what they could to ſtirre up Johns ſpirit againſt Chriſt; but how graciouſly did he quench thoſe ſparks by that humility of his? I muſt decreaſe, but he muſt increaſe, John 3.30.
2. Conſider this, That thoſe that are godly doe agree in the main fundamental point ▪ So that whatſoever is neceſſary to ſalvation, that they doe not faile in; They agree in the ſoul and life of Religion, for other things we cannot expect unity in this life, as long as ſome have more knowledge than others, and more grace and ſelf-denial than others, ſo long there will be differences. You ſee Paul and Barnabas had a ſharpe conteſt with one another. And the Apoſtle ſpeakes of the corrupt cenſurings that the ſtrong and weake Chriſtians had of one another, Romans 1.4.
3. Doe thou labour to be informed with a true and divine faith out of the Word, thy own ſelf. Thoſe that at firſt believed Chriſt upon the woman of Samaria's report, did afterwards believe Chriſt for his own ſake. The Miniſtry is that by which we do believe, but we doe not believe in it. Now that is the reaſon, many do ſo ſtagger, and know not what to ſay or do: They are not ſtedfaſt and immoveable in faith; The juſt ſhall live by his faith; by his faith in particular. And then, though the whole world ſhould turn Sceptick, yet he would be as reſolute as a Stoick in the matters of God.
4. Humble your ſelves under theſe differences, when they goe not the ſame way, when they preach not the ſame things. Let theſe things fear and wound thy heart, as much as they do the Churches peace. Say, as he did, Why do we fall out, ſeeing we are Brethren? Say, Oh Lord, it's for our ſins that are the hearers, our unprofitableneſſe, our barrenneſſe and vanity, that God hath raiſed up ſuch a contentious ſpirit amongſt us.
But becauſe this is more neceſſary for us, than you, though neceſſary for both, let us ſee what Uſe you ought to make of it. And
Firſt, Is the Miniſtry thus one? Then when any doth ſet upon this maine worke, they meddle not with other things, they preach not about other thins: How inexcuſable will you be, if you anſwer not God thus calling of you? You cannot plead, Lord, we heard nothing but diſputes, nothing but controverſies; we were puzzled with one ſide, and with another ſide! Oh no! The plain and neceſſary things, without which thou couldſt not be ſaved, have every day ſounded in thy eares; Preaching hath not diſtracted, hath not filled you with troubleſome Diſputations, but wholeſome Exhortations. It will therefore be thy greater wickedneſſe, if thou refuſe. Oh then, as all the Miniſtry are to be one in this way, ſo that all that hear were one alſo, that their thoughts, affections, ſtudy and utmoſt endeavours were for the main neceſſary things! Oh conſider, you fruſtrate the Miniſtry of the proper end it hath, your edifying, your converſion! For this God hath appointed us to labour in preaching to you, and if you fail here, all is loſt.
Ʋſe 2. Ought all miniſterial abilities to be imployed in one way? Then no wonder, if the Devil, when he cannot deſtroy preaching, yet makes it uſeleſſe and unprofitable, and that is, by raiſing diviſions and enmity. And thus he takes the old Rule, Divide & impera, while he divides others, he himſelf reigneth alone, and his Kingdom is advanced.
Ʋſe 3. Are they all to agree in one, in the ſame ends, in the ſame Doctrine? Then take heed of itching after ſinfull novelties. Faith is but one faith; and if thou art weary of it, it is as if a man ſhould be weary of the Sunne, becauſe it's not a new Sunne. Why do you not deſire a new Scripture, and a new Bible as well? Oh it's a grievous thing to be weary of old truths, becauſe thou knoweſt them already! This is to deſpiſe Manna, and God in judgement giveth thee up to an inconſtant ſpirit, to have Reubens curſe, Ʋnſtable like water.
And every man ſhall receive his own reward, according to his own labour.
The former part of the verſe was an Argument againſt Diviſions amongſt Teachers and People. When all are one, there they ought not to be divided. Now this later part is a kind of an anticipation, or anſwer to an Objection, thus, How can they be one, who are ſo different in their parts, abilities and labour? The Apoſtle therefore doth by way of explication adde this: although they are one in their Office, Inſtitution, and End; yet there is a diverſity of Gifts and Labour, as alſo a diverſity of Reward.
So that the words contain a Propoſition, wherein you have,
1. The Subject, with the Note of Univerſality, Every man. If you take it ſtrictly, in relation to what went before, then the meaning is of Teachers and Officers. Every Church Officer ſhall receive according to his labour: But it is alſo a truth concerning every man, in any way God hath appointed him to work.
2. You have the Predicate or Attribute, He ſhall receive a Reward, foreign. Here the Popiſh Writers triumph, pleading for the merit and cauſality of works it's a reward; but the Scripture ſpeaks of a two-fold reward,Of Reward and Merit.
1. Of Debt, Rom. 4.8. To him that laboureth, the reward is of debt; and that is, when a man by his own power, doth thoſe things which have an inward condignity and proportion with the reward, as it is in the paiment of a day-labourer.
2. There is a Reward of Grace and meer Promiſe. When ſuch a reward is a ſure conſequent of ſuch an antecedent; not that it was a Cauſe, or Merit, but God hath appointed ſuch a neceſſary order and connexion, as between grace and glory; glory neceſſarily followeth, not by cauſality of our works, though from grace, but by the fidelity of the promiſe. Hence God is ſaid to be Debitor ſibi, not nobis, reddit debita nulli debens; and therefore this eternal life, which is called a reward, is in other places called a gift, and foreign, an Inheritance, very frequently, in alluſion to the Land of Canaan; where ſeveral Tribes had their ſeveral portions of Land by lot, not according to any worth; and that the Ancients did meane no more by Meritum, our learned men ſhew at large.
2. Conſider the Appropriation and Diſtinction of this Reward; He ſhall receive his reward, implying by this, that there are degrees of reward, and glory in Heaven. There are ſome learned men that think there are no degrees of glory in Heaven, but all are alike. And certainly, there are many places, which are uſually brought to prove it, which when throughly underſtood, do not convince it, yet I believe the different Degrees of glory to be a truth; and this Text, among others, may confirm it; where you have an excellent Appropriation, foreign for foreign, is not here oppoſed to a contrary ſpecies, as in other places, He ſhall receive according to his works, good, or evil, but to degrees in the ſame kind, one labours in the good work of the Lord more, and another leſſe; now according to this gradual diverſity, ſhall be gradual differences of glory.
Laſtly, There is the Meaſure and rule of this reward, According to his labour; he ſpeaks it of the Miniſter; he doth not ſay, According to his ſucceſſe, according to the fruit of his Miniſtry: If he labour and take pains, God will reward him, though no man hath believed the Word preached.
I ſhall conſider this Propoſition generally, and not limited to the miniſterial labour. Obſerve
Obſerv. Of Degrees of Glory.That according to a mans labour and working for God, he is ſure to have a proportionable reward.
Although the Wiſeman inſcribes this Motto upon all the labour under the Sunne, That it is vanity and weariſomneſſe; yet ſpiritual labour hath a ſure recompence; It's not praying in vain, it's not ſeeking Gods face in vain. 1 Cor. 15.58. Alwayes abounding in the work of the Lord, foraſmuch as you know your labour is not in vain. Oh it's comfortable to be found alwayes doing Gods work, for we are ſure that will have a good end; there will come eternal profit by it.
All perſons have work to do for God.To clear this, Conſider,
Firſt, That there are no perſons, be they never ſo mean, ſo poor, ſo contemptible, but they are in their way and calling to do Gods work. Do not think that onelyonly Miniſters and men in publique place; OnelyOnly rich men and great men, they have the Lords work to do; Thou deceiveſt thy ſelf herein. For the ſervice of God is required of a poor man, of a co…tager, as well as thoſe in great places. Matth. 20. and Matth. 25. you have two excellent Parables to this purpoſe, to ſhew, That God gives to every one more or leſſe Talents; none are to ſtand idle, but to labour in Gods vineyard, God at the day of Judgement will call theſe labourers together, and ſee how they have improved all things, and the idle ſervant, or unprofitable hath a dreadfull ſentence upon him, To be cut in pieces, and to have his portion with hypocrites. All idleneſſe is a kind of hypocriſie, becauſe it deceiveth the expectation, (as it were) of God, who looked for fruitfulneſſe, and behold barrenneſſe. Know then, whoſoever thou art, thou art called to labour in Gods vineyard; thou haſt thy peculiar ſervice, whether married, or ſingle, bond or free, rich or poor; and thou muſt abound in this work.
There is a two-fold doing of good works.Secondly, There is a two fold doing of Gods work; either the work of his providence, as paſſive inſtruments, or the work of his commands, as active inſtruments. This is a neceſſary diſtinction, God hath raiſed up many men, as inſtruments to bring about the works of his providence; but becauſe they did not know God or propound godly ends in doing ſo; therfore though they did the work of the Lord, yet they ſhall meet with no reward in Heaven. You have a notable inſtance for this, Iſa. 10.5, 6, 7. where the King of Aſſyria is called a rod, or a ſtaff in Gods hand; God did uſe him as an inſtrument to ſcourge the Iſraelite; howbeit he meaneth not ſo, he thinketh it not in his heart; here he was a paſſive inſtrument, he did Gods work without any heart, or love to God; and therefore verſ. 12. When I have performed my whole work (ſaith God) againſt Jeruſalem, I will puniſh him. Here you ſee, a man may do Gods work, and yet be puniſhed for it. So Jehu, he was immediately raiſed up by God, to deſtroy Ahab, and his whole family; and God tels him, He had done all that was in his heart; a great expreſſion; yet Hoſ. 1.4. God (ſaith he) will be av…nged upon the houſe of Jehu, for all that blood he had ſhed. For though he did the work of Gods providence, yet becauſe he did it upon ambitious and ſinfull grounds, not keeping cloſe to Gods way, therefore was he puniſhed. Thus you ſee, there is a great difference between doing the work of Gods providence, and the work of his command, out of faith and obedience to him. For this later is, when we do not only the matter God commands, but out of love and obedience to him, with that godly frame of heart, that is acceptable unto him.
In the next place therefore, let us conſider, What is the acceptable doing of Gods work, which will be rewarded? And
Firſt, That onelyonly is Gods work, which is commanded and willed by him. What it is to do a good work which God will accept and reward.We are often commanded, to underſtand the good and acceptable will of God. Many think they are doing Gods work, when it's the Devils, becauſe they look not for warrant of it in Scripture. By the knowledge of Scripture a man is made perfect, or prepared for every good work, 2 Tim. 3.17. So then, that is Gods work, which is appointed by him, approved and commanded by him, of which a man can bring Scripture, and ſay, Thus ſaith the Lord. All that ſuperſtitious worſhip, which the Phariſees ſo multiplied, and for which they thought to be more accepted with God, than others; It was none of Gods work; It was not acceptable coin; it had none of Gods ſuperſcription upon it. And our Saviour ſpeaks of cruel perſecutors, that they would think they did God ſervice in killing his own ſheep, John 16.2. This is an heavy and a dreadfull deluſion, for men to take the works of the fleſh, and the works of the Devil for Gods work. If therefore thou wouldſt not be deprived of a reward, be ſure out of the Scripture, that it be Gods work for the matter of it.
Secondly, It's acceptable labouring, when it is done in ſuch a manner. For God doth not accept of any labour for him, meerly from the painfulneſſe of it; For if a man give his body to be burnt, and have not love to God, it's nothing worth. Not (I ſay) from the painfulneſſe or length of time, but from other qua…i…cations; and they are theſe,
1. It's profitable working, when the perſons are firſt made the Lords, when they are juſtified and ſanctified. Make the tree good, and then the fruit will be good. The perſon muſt be firſt ſanctified, ere any work can be acceptable: He is an unclean perſon till then, and all things are unclean; To the defiled all things become defiled, Tit. 1.15. Oh that people would attend to this! They only look to the good matter of the work; they pray, they give alms, they live ſoberly, but they have no knowledge about the root thereof. Are their perſons juſtified, their natures ſanctified, without which no work of God can be done acceptably.
2. A Reward is due to that work only, which is done for Gods ſake, out of love to him. The Phariſees praying, and other acts of Religion, have a terrible verdict by Chriſt upon them, Verily I ſay unto you, they have their reward, Mat. 6.2. O words of terrour and horrour! They did all thoſe acts to be ſeen of men, to be applauded by men, and they have their reward, this is all they ſhall have; our Saviour uſeth that affirmation, Verily I ſay unto you, when he ſpeaks earneſtly, and would have men diligently mind what he ſaith, Verily they have their reward. Oh what will the praiſe and glory of men avail thee, when thou and thy duties ſhall be caſt away! Know then this worm will devour thy gourd, vain glory, car…al ends and deſigns upon Gods works, will make all to be thrown away. When the Devil cannot keep thee in the works of darkneſſe and of wickedneſſe, that thou wilt do them; then he indeavours to marre thy good works, by throwing ſome dead flie in this box of ointment, vain-glory, and ſelf-advantage.
3. That work will onelyonly have a reward, which is done with that meaſure and degree of love and fervency that it ought to be. Every Sacrifice was to be offered up with fire; and every duty is to be performed with much zeal, and inflamed affections to God. Fervent in ſpirit, ſerving the Lord, Rom. 12.11. foreign, boyling over; that argueth the fire of zeal is under every duty. I have ſomething againſt thee, ſaith Chriſt, becauſe thou haſt left thy firſt love, Revel. 2 5. ſhe had not loſt all her love, ſhe was not bereaved of all; but yet becauſe ſhe had not ſuch degrees, ſuch fervency as ſhe had, God reproveth her. Have not many of Gods own people loſt their firſt praying, firſt hearing, their firſt zeal and affections to good things? Curſed be he that doth the work of the Lord negligently, Jer 48.10. Here is no reward, but a curſe to ſuch, who in Gods work are negligent and careleſſe; and it's a great diſhonour to God, that thou ſhouldſt be fervent and active in the pleaſures of ſinne, in the ſervice of Satan, and not in Gods work.
4. The work to be rewarded, is that which is conſtantly done with perſeverance, holding out to the end. Mat. 24.13. He that endureth to the end ſhall be ſaved. If a righteous man leave his righteouſneſſe, and commit iniquity, &c. all his righteouſneſſe that he hath done ſhall not be remembred, Ezek. 33.13. There are thoſe who begin in Gods work, and end in the Devils. There are thoſe who by the knowledge of God eſcape the pollution of the world, and then return again to their vomit, The later end of ſuch is worſe than their beginning, 2 Pet. 2. Take Judas for a dreadfull inſtance, he leaveth all, and followeth Chriſt, he preacheth the Goſpel, he worketh miracles, he caſts out Devils from others, but he proveth an Apoſtate himſelf; the Devil enters into him at laſt, and ſo all thoſe ſeeming good works periſh. Oh that thoſe who have an aguiſh goodneſſe, ſome good fits in time of danger, of diſeaſes! Then they will call upon God, then they will ſpeak of God, and do what is good. Oh that ſuch had an heart alwayes to do ſo! Bleſſed is he whom his maſter, when he cometh ſhall find ſo doing, Matth. 24.46.
5. The work to be rewarded is, that which is done fully and plenarily. There is a full meaſure of grace to be heaped over. The Scripture ſpeaking of Caleb, as one that followed the Lord heartily, ſaith in the Hebrew, He fulfilled to go after the Lord, Deut. 1.36. that denoteth his whole heart was in it. Now there muſt be a three-fold fulneſſe in the work of the Lord:
1. A fulneſſe of the Subject. The united ſtrength of the heart muſt be joyned together; not to ſerve God with diſtractions, an heart for him, and an heart for the creature.
2. A fulneſſe of the Object; every work of the Lord. They are to be prepared for every good work. You read of many that did many good things, Joaſh, Amaſiah, Herod, but becauſe they were not fully for every good work, they loſt this reward. Now of all works, thoſe that do more immediately relate to God, to the Goſpel, his truth, any work looking this way will be rewarded Hence a Cup of cold water given to a Prophet in the name of a Prophet, Mat. 10.41. in reference to this work, ſhall have a Prophets reward.
And laſtly, Fulneſſe of degree. They are to abound in the work of the Lord; to adde one grace to another, to be rich in faith and other graces.
Ʋſe. Will a good work thus circumſtantiated be ſure to be rewarded? Then take heed of two contraries to this work of the Lord,
1. Of idleneſſe, unprofitableneſſe and unfruitfulneſſe. The way to Heaven is a way of labour, the work of faith, the labour of love, and the patience of hope, ſaith the Apoſtle, 1 Theſ. 1.3. Every grace is laborious, and therefore we are commanded to ſtrive to enter in at the ſtraight gate, Luke 13.24. Oh ſet it down for a principle, ſuch a jolly, looſe and ſecure life, that I live, can never be happy! Chriſtianity is compared to running in a race, 1 Cor. 9.26, 27. to fighting and wreſtling; the ſubduing of ſinne, to mortifying and crucifying of the fleſh; What then will become of thy careleſneſſe, thy negligence? Oh fear, leſt God curſe thee, as the barren fig-tree, leſt he ſay, Caſt that unprofitable ſervant into everlaſting flames!
2. Take heed of the other contrary, upon which the greater wrath of God will fall, and that is, To do the Devils work. Our Saviour told the Phariſees, They are of the Devil, and his works they did, John 8.44. What were thoſe works? To oppoſe Chriſt in the Miniſtry, to rebell againſt that glorious light of the world? Men are poſſeſſed with the Devil in their ſouls, as well as in their bodies. Thus the Devil is ſaid to enter into Judas heart, and to fill Ananias heart; and when they are thus, then they only ſerve him, and fulfill his luſts. Lying, that is the Devils work: Malicious oppoſing of godlineſs, and good men, that is the Devils work: Yea, all ſinne is in ſome ſenſe the work of the Devil, 1 Joh. 3.8. Therefore Chriſt is ſaid, to come into the world, to diſſolve the works of the Devil. Take heed then, leſt while thou ſhare with him in his works, that thou do alſo in his puniſhments: L…ſt it be ſaid, Depart into everlaſting fire prepared for the Devil and his Angels; as alſo, his fellow workers.
Having conſidered what the work is, now let us conſider and admire at the Reward: And before we come to ſhew what Reward it is, take notice of a diſtinction or two.
Firſt, There is an Eſſential Reward; and that is, The enjoyment of God in full Aſſurance and Delight. This, all that work for God are ſure to have. All that are made happy, have the ſame God, and the ſame Chriſt. They all agree in this. The dwarf and the gyant are both equall in this, as the Apple of the eye in a Child, as well as in a grown man, is able to ſee the ſame great Mountain.
Secondly, There is an Accidental Reward; and that is, Some Degrees of Glory: Becauſe of greater labour and ſufferings for Chriſt, one may partake of more Glory then another. For, though all the glorified Saints are compared to Stars, yet as one Star differeth from another in Glory; ſo it's here. In Juſtification, all the godly are equall, though ſome men have more ſinnes pardoned then others; yet, the acceptation of them through Chriſt, is equall. So that intenſively, though not extenſively, all are alike juſtified. But in ſalvation, there are Thrones prepared for ſome above others. Neither in that ambitious Petition of the Mother of Zebedees Children did our Saviour deny, there were chiefer places then other in his Kingdom, but he rebuked their carnal apprehenſions about ſuch things, Mat. 20.33. Thus you have a Prophets Reward ſpoken of as a greater Reward then others, becauſe of their choice work for God; and the manifold contradictions they endure from ſinners, becauſe of their labour.
Secondly, It's lawfull to encourage a mans ſelf in working for God, by this, that there is a Reward. There is a lawfull ſelf-ſeeking, viz. of immortality,A lawfull ſelf-ſeeking. and honour and glory, Rom. 2.7. This is good to be obſerved, becauſe ſome tender people have been much troubled, as if they were gone no further then hypocrites, becauſe they find ſuch deſires of Heaven and Glory, moving them in their duties. Oh! they think this is to ſerve God for their own ends! Did not Chriſt live and die for me, though he got nothing by me, and why ſhould not I for him? Now, two things we ſay to this.
1. It's true, in every godly man, there is ſuch an ingenuous Principle of grace in him, that he loveth God and Chriſt for their own ſakes. Though there were no Heaven, no Hell, yet ſuch is his ſpiritual conſtitution, that he cannot but love God, and hate ſinne. The reaſon is, becauſe he is made a new Creature, hath a Divine nature: And that is, a ſpontaneous, free, and willing principle to what is holy, without any outward motives. As a dutifull Child loveth his Father (though poor,) though he hath no Inheritance to give him. As the Mother loveth her Child, and takes all that care about it, from an inward foreign, when there is no hope of a reward. Hence the motions of grace are compared to thirſting and hungering. Now, you know,Mat. 6. we do not uſe to promiſe a reward to an hungry man, if he will eat. And thus you may ſee David often in thoſe pure ſtrains of love and longing after God, making him the Object of his delight, he loveth God, that he may love him more: And, he loveth him, becauſe he loveth him. If he ſaid of humane love, that it was a neſcio quid, burning in a mans breaſt; it's true of Divine love. But yet
2. It's lawfull for all this to ſtirre up a mans heart to this duty, becauſe of the glorious Reward God hath promiſed, both by Precept and Example. Precept: For in ſeveral places, the Scripture exhorteth to our duty; Becauſe our work will not be in vain, 1 Cor. 15 ult. We judge theſe afflictions light (ſaith the Apoſtle) while we behold the things that are not ſeen, 2 Cor 4. ult. Chriſt ſheweth his Diſciples the glory of Heaven, that thereby they might not be diſcouraged in doing or ſuffering for him. Now the Word of God, muſt ſtirre up an unlawfull coveting in the heart, if ſeeking thus for eternal Glory were a ſinne. And then, we have the Example of Chriſt himſelf; He in all his Sufferings, had a… e…e to the joy that was ſe… before him, which made him endure the Croſs. And of Moſes, it is ſaid, Heb. 11.26. He had reſpect to the recompence of the Reward: He did mark it diligently, as the word ſign…fieth. We muſt therefore diſtinguiſh between Amor m…rc…dis, and Amor mercenarius, a louelove of the Reward is not preſently a mercenary love; but then, when it's only for that; when there is no inward change of the nature and frame of a man.
The reward of godlineſs two-fold.Thirdly, The reward of godlineſs, or working for God, is again two-fold: Either Temporary here in this life, or Eternal in that come. Godlineſs hath the promiſe of this life, 1 Tim. 4 8. No promiſe of any temporal mercy, is made to a wicked man. God (indeed) by his Providence, d…ſpoſeh many of thoſe outward mercies to them, but they are not by the promiſe to them. They are Iſmael's, not Iſaac's. For all the Promiſes are Yea and Amen, firm and ſu…e in Chriſt, 2 Cor. 1. God (indeed) gave Nebuchadnezar a temporal reward for his ſervice, in deſtroying Tyre: And Auſtin ſaith, That that earthly dominion the Romanes had in the world, was a reward of their Civil Juſtice: But theſe things are not ſtill the fruit of a gracious Promiſe. Therefore they have them not in ſpecial mercy, neither are they ſanctified to them. They have a right and dominion concerning them, but not a ſanctified uſe: They are to them as Saul thought Michall would have been to David, to his utter ruine and enſnaring of him. Otherwiſe:
Godly men only have the Promiſes of all the good in the world. No good thing will he withhold from them that fear him, Pſal. 84.11. But the Reaſon why theſe Promiſes are not alwaies made good to them, is, Becauſe this would hind…r the grand Promiſes, that are for the…r ſpiritu…l good.
Theſe things explained, let us conſider Wherein lyeth this reward of working for God, Wherein lie…h the reward of working for God 1. In this life.either in this life, or in the life to come. And truly, in this life, if there were no Heaven, no Happineſs, no Enjoyment of God, there is enough to put us on it. As
Firſt, There is a great deal of Peace and Comfort of Conſ…ience in doing what is good. The very Heathens obſerved, that Virtus eſt ſibi praemium; Vertue is a reward to it ſelf. It brings ſuch quietneſs, ſuch tranquil…ty, ſuch comfort; that it's deſirable to be doing Gods work, if there were nothing elſe. When David with the people, offered ſo willingly unto God, what a deal of comfort and joy did David find in the very duty it ſelf? Who are we, that we ſhould be able to offer ſo willingly, 1 Chron. 29.14? For as on the other ſide, ſinne hath a ſting, and carrieth a tor…ment with it, filling the Conſcience with fear and trembling, and horrour, as in Cain and Judas. None rationally would have the pleaſures of ſinne for a ſeaſon, for the tortures and torments of it which are perpetual. Thus on the contrary, Faith and other Graces, they are accompanied with joy in the holy Ghoſt. When a man keeps a good Conſcience towards God and man, he hath a continual Feaſt, better then Dives, he fareth diliciouſly every day. Pindar, a very Heathen Poet, called a good Conſcience, The ſweet Nurſe in old age; yea, in young age and all ages▪ Not but that the godly themſelves, may be many times in great trouble of ſpirit: You ſee David often crying out upon his ſoul, becauſe it was ſo caſt down, and calling upon himſelf to truſt in God. But this diſquietneſs in the godly, is cauſed partly by their own fault, and partly by the Devil; he is a roaring Lyon, he diſquiets their peace, though God indeed ſuffer him, for his wiſe ends; as you ſee it was to Job. Oh then, that you would alwaies be doing Gods work! If you did but know how comfortable, and how ſweet it is above the labour for worldly things, your hearts would be enamoured with it.
Secondly, When we do Gods work, he further rewards with more ſpiritual ſtrength, and enlargeth our Abilities; ſo that the more we work for God, the more we may.Thus in the Parable, He that had five, he gained ten, Luk. 19 16. To him that hath, ſhall be given. And the promiſe is, That the godly ſhall not be faint or weary, but renew their ctrength like an Eagle, Iſa. 40.31. Yea, as they grow, ſo they ſhall perſevere and overcome, and be eſtabliſhed in what is good: Now this is a great Reward in a godly mans account, though the wicked regard it not. That they ſhall have more gracious ſtrength; that they ſhall grow up into further Communion with Chriſt; that their hearts and graces ſhall be better. Oh! How heartily doth the ſoul pray for theſe things, and grieve, when it finds a defect! Now, God hath promiſed this to thoſe that abour in his work.
Laſtly, They are ſure to have Gods Protection and Preſence to ſupport them in all their labour. The Apoſtle cals it labour, and that which is accompanied with painfulneſe: And indeed, the whole work of grace is very troubleſome to fleſh and blood; their Combates and Conflicts within; and then very troubleſome to man without in the world, which makes the world hate and oppoſe them. Now then, the work of God being thus oppoſed within and without, did not God protect, did not he draw nigh with his ſupport, and deliver, or ſtrengthen; none were able to abide. Thus you ſee a three-fold encouragement the godly have to labour for the Lord, even in this life. Oh! Why then ſhould any be ſo diffident, as to think they ſhall loſe by God, that godlineſs will be an hinderance to them! Do but be ſure, that thy work is Gods work, and thou doeſt it in Gods manner, and never fear the iſſue of things. God is not unrighteous (ſaith the Apoſtle) to forget your ſufferings, Heb. 6.10. You read, that God put up all Davids teares into his bottle: As Chriſt would not have the leaſt fragment of bread loſt, ſo God will not let thee loſe one mite for him: Thou ſhalt never ſay, God hath hindered thee. When Abraham, for Gods glory, would take none of the King of Sodoms wealth, God preſently ſaid to him, I am thy exceeding great reward, Gen. 15.
In the next place, conſider What is the eternal Reward, 2. In the life to come.and how eye hath not ſeen, nor hath it entred into the heart of man to conceive. If the Queen of Sheba's ſpirit fainted within her, to ſee all the glory of Solomon, what then would it do, to behold all the glory of God, laid up for thoſe that love him! This is like Ezekiel's waters, that riſe up higher and higher. God (by reaſon of the ſovereignty he hath over us, and becauſe we are his creatures, having all from him) might have commanded all our work and labour, and given us nothing when we had done; yea, he might have annhilated us immediately into our firſt nothing: for we were his ſervants, more then any can be ſervants to men: And our Saviour ſaith, What Maſter, though his Servant hath been at work, will bid him ſit down preſently, and not rather command him to wait on him? Doth he thank that ſervant after he hath done what is commanded, Luk. 17.9? Now then, if God (who might have given us no reward) ſhall yet out of his bounty give us a recompence, and that, not only in this life, but ſo glorious an one in the life to come: Here the ſoul may be amazed, and cry out, It's ſtreightned, It's ſtreightned, within it ſelf, not able to ſpeak of the bounleſs love of God! For, conſiſider how great a Reward it is.
Firſt, It is God himſelf, communicating his goodneſs,The greatneſs of the heavenly reward. and comfort to him that hath done his work: Then ſhall we be with the Lord for ever. This is called ſeeing of God; and, ſeeing him as he is, 1 Joh. 3.2. No longer as in a glaſs. It's diſputed, Whether formal Happineſs conſiſts in the acts of the underſtanding, as, knowing of God; or in the acts of the will, loving of him, and embracing of him: But we conclude, in both. So that this reward being God himſelf, as he told Abraham, it is infinite as he is, and as God himſelf is ineſtimable. Et tunc dignè eum aeſtimans quando inaeſtimabilem dicimus, & quicquid de Deo dici poteſt, eo ipſo eſt indignum, quia dici poteſt. Thus it is of the reward. The great mercy covenanted in the Promiſe, is, That God will be our God; and this is compleated in Heaven.
Secondly, This reward lieth in the full glorification of the ſoul in all the faculties thereof, and body in all the parts thereof. The ſpirits of juſt men made perfect, Heb. 12. There needs no more grace, no more holineſs; There is no more ſin or remorſe about it. It's like the higher Region, where no troubleſome meteor's are. Oh! What a bottomleſs ſubject is this! That thy underſtanding ſhould have no more darkneſs in it! Thy will, no more diſobedience in it! Thy heart, no more dulneſs or ſluggiſhneſs in it! Oh! you would think we were ſpeaking of ſome Platonical Idea, or metaphyſical abſtraction, and not of a reallity indeed: But yet the Scripture aſſures the godly of this Reward. And then for the body, it's made a glorious body; all vileneſs and loathſomeneſs is removed: It's an immortal body: No more death, paines, or any diſtempers. This Honour will God put upon thoſe that labour for him.
Thirdly, The Eternity of this happineſs, that is aſtoniſhing alſo. We ſhall be with the Lord for ever, 1 Theſ 4.17. Come ye bleſſed, inherit everlaſting glory. Oh! Who would think much of the preſent ſervice or labour for God, when it will bring an eternal weight of Glory! Think what eternity is, if we poor mortals, that meaſure all things by time, can tell how to think about it.
Fourthly, The fulneſs of this happineſs; an aggregation of all things that may make happy, either within or without. Therefore in the Scripture it's repreſented by all thoſe things that are glorious in the world; a Kingdom, a Crown, a great Feaſt, Jeruſalem from above, is paved with all precious ſtones. This is only to lift up our hearts, and to ſay of all earthly glory, Alas, what is this to heavenly? If the taſte of this; if drops be ſo much, what then is the Ocean.
The vaſt diſproportion that is between the work and the reward.Fifthly, Conſider the vaſt diſproportion of this, to thoſe works thou doſt for God. What equality is there between God and all thoſe glorious Priviledges, and thoſe duties thou doeſt? How can any plead merit or worth? Where can there be any truſting in our ſelves? Oh! you that think to be ſaved for your Prayers, Almſ-deeds, you know not what a great and glorious thing ſalvation is! If a man ſhould have all the world given him for lifting up a ſtraw, it's no ſuch diſproportion as here is. For
1. The one is infinite, and thou art a finite limited creature. The Angels are not found pure in his ſight, and what hope haſt thou?
2. What work thou doeſt for God, God he firſt works it in thee; ſo that thou laboureſt for him of his own, and yet he rewards it.
3. What thou doeſt for him, it's accompanied with much evil and many imperfections. Bona meaneque mea ſunt, neque purè bona ſunt. There is four leaven ſtill abiding in thee.
4. Thou haſt formerly been a ſervant to Satan, done his work; ſo that God might damn thee upon the old ſcore, though thou wert now able to do all things perfectly.
5. Whatſoever thou haſt done, is but thy duty: God need not reward thee, or might have beſtowed a leſs reward.
6. What work thou doeſt, as it is a due, beſides God doth not need it: It addeth nothing to him, if thou art righteous, that doth not better him; it's thy happineſſe, not Gods.
Laſtly, All thou doeſt is but for a little time, that the little work thou haſt done for God, ſhould be rewarded to eternity. Here is matter of wonder: So that all theſe conſiderations ſhould teach deep humility. O wretched and fooliſh Phariſee! Thou faſteſt, thou prayeſt, and thinkeſt by this to be ſaved. O pray for eye-ſalve, to have thy eyes opened! Let this
1. Drive people out of ſelf-righteouſneſſe, and truſting in their workes. I would this ſinne were onelyonly among Papiſts. Oh no, it's too much imbred in the hearts of Proteſtants! How can the civil righteous man die without roaring, and trouble of ſpirit? leſt he be an hypocrite, an unregenerate perſon, one that never felt the power of godlineſſe; but only he hath a ſecret confidence of the goodneſſe of his heart, ſuch and ſuch things he hath done, and there are many worſe, and this doth exceedingly harden him.
2. Be not ſlack, or grudging in Gods work. Oh how unreaſonable is it that thy heart ſhould be ſo unwilling, ſo liſtleſſe, ſo repining? Why doſt thou not remember what a reward God hath laid up for thoſe that labour for him? Oh when thou comeſt to enter into thy Maſters joy, thou wilt think, if it had been ten thouſand times more, it had been too little!