Proposition 4

PROPOSITION IV.

That God also keeps the reckoning of all the improvement which men make of these patient endeavours of his. We are therefore told what remark the Owner made on his fig-tree, after his so long coming and seeking fruit: he found [illegible], and this is to be made at the foot of every visit that he made: he came in such an Ordinance at such a time; and lookt that there should be fruit upon it, and found none; and at another time, and found none; and toties quoties: Not only that they are barren at last, but how they are so progressively; how they continue to be so from time to time, and then put the whole series together. Thus we have one piece of God's account on this matter drawn out (Amos 4:6), and if the reason of this be asked, it will be evident, if we consider;

1. That the account which God calls them to is in order to recompense. For this cause the day of Judgment is called the day of Recompense. The Apostle tells us upon what account it is that we must all appear (2 Corinthians [illegible]:10). When therefore our Savior gives us a description of the Great day (Matthew 25), he determines it in the distribution of rewards to men; and this must be made with respect to their bearing, or barrenness. Rewards have always an eye to something that is done, it is not therefore enough that God observes and remembers what he has done for men, but he also must have on the other side the account of what they have done: how else shall the accounts be adjusted between them; or by what rule shall he give them their rewards? Especially if we consider.

2. That there are two sorts of plants in God's Vineyard, whose recompenses are different. God therefore must not only observe what he does for them, but how they carry themselves under it. There is a reward of grace, and a reward of vengeance, a recompense of life, and of death; there are some that do bear fruit, that do improve the patience and layings out of God faithfully, and for these there is a gracious remuneration; blessedness is secured to them by promise, and they must receive it: but there are others that neglect the means, and instead of yielding the good fruits of holiness, do bring forth the vile fruits of sin, and by that means turn the grace of God into wantonness; these are to be rewarded with misery; there are punishments appointed for them. These therefore must be distinguished and known each from the other, which calls for this particular account; and the rather, if we yet farther add,

3. That men's recompenses are to be proportioned according to their receipts and improvements. There is not only a distribution of rewards to be made, according as men are found fruitful or barren; but they are to be measured according to the degrees of either. It is true, the recompenses of fruitfulness are of mere grace, and there is nothing we can do, that will earn any degree of happiness for us; but yet if God please to proportion glory hereafter, according as he measures out grace here, who shall forbid him? If the Lord will say to him that has gained ten talents, rule over ten cities, and to him that has gained five talents, rule over five cities, it is as he sees meet: and if he will thus encourage endeavours in us, it is his grace. But as to unfruitful ones, it is certain that every offer of grace despised, is a new provocation, every Sabbath neglected is a farther affront offered to the goodness of God, and should he not make these men's sufferings to be accordingly greater, than theirs who had less time, and fewer endeavours used with them, he would be a loser in some of his works, which he must not be. The declarative glory of God then calls for it: and because he will have glory answerable to his expenses, he must keep the account: hence we read of his rewarding men according to what they have done; and of the condition of some being far more tolerable than that of others.