Chapter 31

The answering of the objection which the deceitful heart of man might gather out of the former doctrine of the heart's deceitfulness.

Verse 10. I the Lord search, etc.

This verse depends upon the former, as a secret prevention of an objection which upon occasion of the former doctrine of the heart's deceitfulness the wicked Jews might make against the Prophet's threatenings, in this manner. If the heart be so immeasurable, and unsearchably deceitful, that none can know it, then we trust to do well enough, for all the inward wickedness, and hypocrisy of our hearts. For if none do know it, then none can punish it. The Lord's answer is, as if he should more largely thus have spoken. No, wait a while, you run too fast. The heart cannot be known of any creature, but I the Lord, the creator, have a privilege above all creatures, thoroughly, and perfectly to know the inmost corners of your hearts. And therefore never think that the closeness, and secrecy of your corruption shall free you from punishment; for my knowledge of your hearts is not an idle, and vain knowledge, but therefore do I know them, that, thereafter as I shall see their inward soundness, or falseness, so I may dispense my rewards, and punishments accordingly. This is the coherence.

The sense. Search, and try.] That is, most exactly know. A metonymy of the efficient. For by searching, and trying perfect knowledge is attained. And withal an anthropopathy, that is a manner of speech, whereby God, for our better understanding, is made affected like man. For God needs not any searching, to come to the knowledge of any thing, as men's ignorance does: but because men's knowledge is best there, where the greatest trial, and search has been made, therefore under this phrase it pleases the Lord to signify his full, and absolute knowledge. Hearts, and reins.] That is, both thoughts, and affections, the reins being the seat of the strongest affection, namely that which is for generation. So Proverbs 23:15-16. My son if you be wise, my heart shall rejoice, and my reins shall leap for joy.

To give.] Either reward or punishment. According to his ways. Sometimes the word way is taken more specially for some special course in the carrying of some particular action; as Numbers 22:33, Judges 4:9. More commonly, for the general course, and carrying of our whole lives, as Psalms 119:1, Matthew 10:5. So here. According to the fruit of his works. If his works be good fruit, then reward, if evil, then punishment. In the words thus opened I consider two points. 1. God's knowledge of our hearts, which is set forth by the exactness thereof, both in regard of the manner, in the words search and try, and in regard of the matter, hearts and reins. 2. The end of his knowledge, that I may give, etc.

To begin with the first. It is the constant doctrine of the scriptures everywhere that it is proper to God alone of himself, thoroughly, and exactly to know the secrets of the hearts of men. And therefore denying this knowledge to all others in the former verse, Who can know it? here he challenges it to himself, I the Lord know it. But I say, 1. Of himself. Because by revelation from him, others may know. As Christ's humanity (John 2:24): But Jesus did not commit himself to them, for he knew them all, and had no need that any should testify of man, for he knew what was in man. So also the Prophets, as (1 Samuel 9:19): I will tell you (says Samuel to Saul) all that is in your heart. No marvel, when God had told him before. Thus Elisha saw the hollow and hypocritical heart of Gehezi (Went not my heart with you in the way), and Peter of Ananias and Sapphira. So in the primitive Church there were such as had the spirit of discerning. But that phrase of the spirit of discerning shows that they discerned not men's hearts of themselves, but by a special work of God's spirit discovering them to their eyes, and that unless they had plowed with God's heifer, they could never have found out the so secret mysteries of deceitful hearts. 2. I say that God only knows the heart exactly and certainly. Because man and angels may know it conjecturally, and by way of guessing. (Proverbs 20:5) Counsel in the heart of man is like deep water, but a man of understanding will draw it out. Here even natural wisdom is compared to a bucket, which is able, being let down into the deepest well, to bring up the waters thereof. So though the heart of many men be full of deep deceit, and can cunningly couch naughtiness, yet a wise man by observation of their countenance, gestures, speeches, and such like outward signs will go near to discover them. And therefore Solomon afterward in this chapter, verse 26, having said that a wise King scatters the wicked, and causes the wheel to turn over them, because it might be said, how can he do so, since wicked men have so many covers for their wickedness to hide it from the eyes of the world? he adds, as answering this objection, The soul of man is the light of the Lord, and it searches all the bowels of the belly. So sharp is the nose even of natural sagacity that it is able to smell out and ferret out wickedness, even when it lurks in her most secret holes, using those means I spoke of, of diligent observation, inquisition, of comparing and laying speeches and actions together, and such like. But now God's eye needs no such spectacles to look into these blind corners of the heart. For he has a fiery and flaming eye, which is both the organ and the means of seeing, ministering light to itself, to discern all things. From where it is, that, as the Psalmist excellently says (Psalm 139:2), he knows our thoughts afar off, long before there go any outward signs in the face to betray them. According to that which the Lord speaks of himself concerning his knowledge of the Israelites' hearts: I know his thoughts even now, what he will do, before I bring him into the land which I swore (Deuteronomy 31:21). Whereas the wisest men know them only when they are near at hand, when they are ready to break out at our faces, eyes, mouths. So that in this regard we may justly use that of the Prophet, Am I God near at hand only, and not also afar off (Jeremiah 23:23)? Yes, Lord, you must needs be a God afar off, who knows our thoughts so far off, even before we know them ourselves, yes, before ever we had any being ourselves. Whereas we poor blind creatures cannot see the heart, unless we may pore upon it, having it laid near our eyes in outward signs; and yet neither then can we see it otherwise than the man in the Gospel saw men walking as trees. You see the deceits of the heart with an unerring and undeceiving eye. We with an uncertain and erroneous one. As our heart is deceitful, so our eye also in seeing and judging of the deceitfulness thereof, so that it cannot, when it is at the clearest, give any infallible, definitive sentence concerning any man's heart, but only probable, by way of divining. But in this conjectural knowledge the angels specially excel, by reason their eyes pierce deeper than ours, even to the sight of the inward parts of our bodies, as well as of our outward, though yet in the outward they are able to see far more than we. Hence David for his wisdom in finding out of secrets compared to an angel of God (2 Samuel 14:20) by the woman of Tekoa. The Devil therefore may be able to give a shrewd guess at our thoughts, the rather for that he himself often suggests thoughts to us, and has liberty given him to come, though not into the private chamber of the soul, yet into the outward chamber, the fancy, and to work upon those phantasms which there he finds. Nevertheless he cannot directly and certainly set down what our own secret thoughts be, but still this doctrine remains true: only God of himself, exactly knows the secrets of the heart. There is indeed a great mingle-mangle and confusion of thoughts, even as there is of dross and good metal in silver and gold, which lie so confused together, that to the eye of man the dross is not discernible. But when they are in the furnace and refining pot, then we may see them both distinctly. That which is the furnace to the gold, the refining pot to the silver, the same, says Solomon (Proverbs 17:3), is the Lord's flaming eye to the heart of man; even in the midst of the greatest shuffles and confusions, it is a notable distinguisher, clearly discerning the bad from the good, the baggage and refuse from that which is good and fine, though they be never so troublesomely jumbled together. And no marvel; for even hell (a place far deeper than the heart, (Luke 8:31) far vaster and wider, being of so infinite capacity, that able to hold all the damned souls and bodies (Isaiah 30:33)) and destruction, (the infinite pains of this hell) which (as the Prophet speaks of heaven's joys) eye has not seen, ear has not heard, nor the heart of man once able to apprehend the thousandth part of them) are open to the eyes of the Lord, how much more then the hearts of the children of men. And hereof the scriptures give a double reason.

1 God's omnipresence. If a man could be in any place where God were not, he might escape the sight of his eye. But, can any man (says the Lord) hide himself in secret places that I shall not see him. Do not I fill heaven and earth. This reason David pursues notably (Psalm 139) throughout.

2 God's forming of the heart. He that made the eye shall not he see? The ear, shall not he hear? The heart shall not he understand? Artificers know the nature and properties of their works: and shall God only be ignorant of his workmanship? This reason also David urges in the same Psalm, verses 12 and 13. The darkness hides me not from you. For you have possessed my reins, you have covered me in my mother's womb.

To these 2 reasons I add a 3rd, namely that God is the preserver and upholder of the heart. (Acts 17) In him we live, move, and have our being. Which is to be understood as well of the motions of the mind in thoughts and desires, as of the body. The mind is borne up by God, even in the act of thinking, far otherwise than the earth bears us in walking. Therefore it cannot be but God must needs perceive the motions of our minds, even as the senseless earth, if it had sense, must needs perceive the motions of our bodies.

The use, 1. This serves to assure our faith, that the scripture is the word of God. For it is proper only to God to know the secrets of our hearts. But the scriptures do notably lay open the close corruptions of our hearts to us, insomuch as we must needs be forced with the unbelieving idiot to fall down on our faces, and to say, verily God is here, it is he that speaks. And as the woman of Samaria, when she heard Christ discover her secret adultery, then she gave over wrangling, and went to her neighbors, saying Come and see a man, that has told me all that ever I have done, is not he the Messiah? So we, seeing our hearts so lively deciphered to us in the scriptures, may in like sort cry out one to another, come, and see a book, that tells us all that is in our hearts. Must not this needs be his book who only knows the heart? Besides that as the scriptures do detect our thoughts in general, so some particular men's in special. As, what was Haman's proud thought, when the King asked him what should be done to the man he would honor, what was Michal's despiteful thought, when she saw her husband dancing, what was Saul's murderous thought, when David played on the harp before him, what was Felix's covetous thought when he talked privately with Paul, what was the Pharisees' detracting thought, when the woman wiped our Savior's feet at the table. These persons had so much wit as to keep their own counsel, and in many of them shame must needs be of force to keep them from blabbing their own secrets, and uncovering their own filthy nakedness. How then is it possible for us to imagine how the writers of those histories should come to the knowledge of such secrets, otherwise, than by the revelation of the spirit of God?

2 This must teach us in confession of our sins not to conceal anything, but to pour out our souls like water, for God has a darting and piercing eye that sees the very bottom of our hearts. This use Joshua made of this doctrine to Achan, when God by lot had detected him, My son give glory to God, namely the glory of his omniscience, you see already the depth of his knowledge is greater than the depth of your own deceitful heart, confess your sin therefore to God, even the whole circumstance of the matter. A malefactor would not conceal anything from the judge, if he were certain the judge knew all. And in truth when we go about to hide anything, we rather hide God from ourselves, than ourselves from God, we put out our own eyes, not God's.

3. This must cause us to be sincere and constant in all the duties of godliness. (1 Thessalonians 2:3-4) We handled not the word of God deceitfully, we speak not as they that please men, but God which tries the hearts. So the Church (Psalm 44:18-21) after the profession of their integrity even in the midst of heavy persecutions gives this as the reason of their so doing, If we have forgotten the name of our God, and held up our hands to a strange God, should not God search this out, for he knows the secrets of the heart. When something we are to do must be subject to the censure of some special wise, judicious man, alas how does the sharpness of his judgment scare us, and what care and circumspection do we use in such cases? Well, all our actions whatever must come under God's scanning, and they must abide the censure of that pure and severe eye that cannot behold the least iniquity. And shall we nothing reverence or respect this eye? Shall we take no care how to please it? O that we could but bring ourselves once to give that respect to God's eye which we do to man's. It is true indeed the Apostle condemns eye-service in servants to their masters. But yet this eye-service to men shall condemn our want of eye-service to God: and would to God by their example, we could learn to perform eye-service to God. The servant though he works idly and lazily, when his master's eye is off him, yet painfully when it is on him. God's eye is always on us, and therefore if we had that respect of our heavenly master, which of our earthly, we should always perform obedience to him. Eye-service, performed to God, must needs be lasting and continuing service. If you can find a time when God's eye is off you, I will then give you leave to give over your work, or to work in an untoward manner: but since God's eye is always on you, why is not your eye also always on him, as Enoch's was; why do you not walk as in the presence of this God? Why do you not labor in all your services to approve yourself to this eye that sees in secret, and is able by its own crystal brightness to discover the smallest mote of hypocrisy in the blindest nook of your heart? That so when it shall come to take a view of them, it may give witness to them, and acknowledge them, though not, as once those solely his own in the creation, for very good, yet for good in part, for good sincerely, though not good perfectly. This use David made of this doctrine to himself (Psalm 119:168). I have kept your precepts, namely constantly and sincerely, for all my ways are before you.

4. This must restrain us even from secret sins, which we might commit without the knowledge of any other. For wherever you are, there is an eye that sees you, an ear that hears you, a hand that registers your actions. By this argument Solomon dissuades from adultery, which for the most part is committed in the night (Job 24:15), because all the ways of men are open and naked to God's eyes. What horrible atheism does this argue, that the presence of a little child shall hinder us from the doing of some wickedness when God's presence cannot? But as our Savior speaks concerning killing, so I of seeing — fear not them that can see the body only, but fear him that can see the soul also, to whom night and light, day and darkness are all one, who can as easily see you in the dead darkness of the night as at high noon in the clearest sunshine, as well when the candle is out as when lit — him I say fear. If we did believe this ubiquity of God's eye, how would it quash the very first risings of evil thoughts in our hearts? The eye of man draws from us a care of our outward behavior, why then should not the eye of God draw from you a care of the inward behavior of your heart? Since God sees your heart better than man your face, and understands your thoughts better than man your words. Little children, when in the midst of their disorders they spy once their father's eye, they are hushed presently. So should it be with us when through forgetfulness of this all-seeing eye of our heavenly Father continually overlooking us, our hearts have begun to break loose, and to sport themselves in vain and idle thoughts and desires; then should we consider that all this while God's eye has been fixed on us. Wretches then that we are that have had our Father's eye to be a witness of our misdemeanor! Then in this case should this spiritual eye of God work the same effect in us which once the bodily eye of Christ worked in Peter. It should even dash us and shame us in the midst of our sin. If being in the sight and presence of our betters, whose gravity and authority claims special reverence at our hands, we yet, not knowing of it, have been otherwise in our speech and behavior than became us, we no sooner see them but are ashamed presently, and are ready to cry them mercy. Should we not do the like much more, when we have offended and grieved the holy eye of the Lord with any indecent behavior, though but of our heart only? Should we not say as once Jacob in Bethel (since God is present in all places, as well as in Bethel, though not with so special a kind of presence), Surely God is here, and I was not aware of it.

5. This must make us take heed of deceiving ourselves with vain pretenses, in shifting off good duties, or in excusing our sins. If we can find but the least loophole, if we can get but the silliest pretext by the fingers' ends, how glad are we of it? How fast do we hold it? But alas, God's eye can easily see through these fig leaves; it can easily fetch Adam out of the thickets. The anatomist does not so clearly see the inwards of the body he has opened as God does the secret deceit of our hearts, though never so fairly cloaked and colored. Away then with all daubing. Be not deceived, said the Apostle to those whose wit could find out lurking holes enough for their wickedness in defrauding God's ministers — God will not be mocked (Galatians 6:6). And excellently Solomon (Proverbs 24:11-12), Deliver them that are drawn to death, and will you not preserve them that are led to be slain? If you say, Behold we know not of it, he that weighs the hearts — does he not understand it?

6. This doctrine is full of sweet comfort, and that in various cases. 1. In the perverse judgment of men often undervaluing us, and depressing us far beneath our inferiors. As the Corinthians did Paul under their shallow-headed verbalists, not worthy to carry his books after him for sound and substantial learning. Our comfort here is this, that God sees not as man sees, judges not as man judges, by the seeing of the eye, by the hearing of the ear, by outward appearances. From where it comes to pass, that when the false and injudicious eye of man, too much affected with outward shows, has preferred bold braggarts before their betters, that cannot in like pompous ostentation set forth themselves, and has adjudged preeminence rather to Eliashib's outward person than David's inward parts, yet God coming after reverses and repeals this unrighteous judgment, thrusting down proud ignorance from the head of the table to the foot, and lifting up humble knowledge from the foot to the head. Thus Paul relieved himself when he was thus disparaged by the Corinthians. I care not, says he, to be judged by you. I measure not myself by any man's judgment. He that judges me is the Lord. Therefore as we have no reason to flatter ourselves when men flatter us, so neither always to discourage ourselves when men discourage us. As men's praises must not tickle us, so neither always their dispraises trouble us. For true, both praise and dispraise is from God, who searches the heart and tries the inward feelings. Heed not then men's judgment overmuch, but against their black marks, comfort yourself with God's white stone. 2. From here also we may gather comfort in false imputations and slanders. As this was Job's comfort in the aspersion of hypocrisy: my witness is in heaven, and my record on high. 3. It serves also for comfort in the prevailings of the wicked against us, and that under color of right (Psalm 7:9). O let the malice of the wicked come to an end, but guide the just, for the righteous Lord searches the hearts and the inward feelings. And therefore he sees the innocence and sincerity of the one, the fraud and hypocrisy of the other, notwithstanding all their goodly words. The eyes of the Lord look down from heaven to show himself strong to them that are of a perfect heart, namely in the end at least, even when they are most weak in themselves, to give them the victory (2 Chronicles 16:9).

Fourthly, but most cordial is that consolation which this doctrine ministers in our temptations, and inward conflicts with Satan, and our own consciences, crying out against us, that we are not that which others, and ourselves have thought, that we have not so much as the least dram of any goodness. And indeed, in temptation, our sins often present themselves in such a multitude, that they wholly intercept from our eyes the sight of grace. Yet here, in the defect of our own knowledge, we must comfort ourselves with God's; and say with Hezekiah, in that his grievous trial, O Lord, you know I have walked with a perfect heart before you (Isaiah 38:3). Thus Peter, when Christ lay pressing upon him with that threefold interrogation, Simon, do you love me, thereby renewing the bitter memory of his threefold denial, and in effect saying thus much, How can I think that you who have so often denied me do love me? He yet sustained himself with this meditation of God's knowledge: Lord, you know all things, you know that I love you (John 21:15-16). The Apostle shows (Romans 8:26-27) that sometimes, in the extremity of affliction, we are so confounded in ourselves, that though indeed we do pray in our secret sighs, and sobs, yet we perceive not that we pray. For so I take it that text may be read, we know not what we pray; the flesh with her murmurings makes such a din that we can hardly hear the voice of the Spirit mixing with the flesh's roarings and repinings, his praying sighs and sobbings. But because a poor soul would hence discomfort itself, and think what good will such confused prayers do me, which I scarce discern myself? The Apostle answers notably, opposing to this objection the comfort of this doctrine of God's knowing the heart. But he that searches the hearts, he knows the meaning of the Spirit. Mark how he opposes God's knowing of our prayers to our own not knowing. As if he should say: Let not this trouble you, that you cannot perceive that you pray. Do not therefore think you cannot, you do not pray. For though you know not what it is you pray, yet God the searcher of the heart, who is greater than your heart, he knows, and approves also your prayer. Discourage not then yourself overmuch in the want of feeling of grace in yourself. Remember that God sees, as that evil, so also that good, which sometimes you see not in yourself. And therefore as you ought not to be overconfident in the not feeling of sin in yourself, but to say with the Apostle, though I know nothing (that is no evil) by myself, yet I am not thereby justified (1 Corinthians 4:4); so neither to be too far dejected in the not feeling of grace, but by like proportion to say, Though I know no good in myself, yet am I not thereby condemned. So much of the first point, God's knowledge of the heart: the second follows, the end of this knowledge, That I may give to every man according to his ways etc. The which words we will consider first in their reference to the former, secondly, apart by themselves.

Out of the former consideration we learn:

1. That good and evil thoughts, and desires, in God's account, are good and evil works. For God here says he takes thorough notice of the heart, that he may recompense men according to their works. Thereby implying, that if he did not see the heart, there must needs escape many wicked thoughts and desires unpunished, many good ones also go unrewarded; and so he should not be able to give to every work his proper recompense, namely to the inward works of the heart, the thoughts and desires thereof. Concerning evil thoughts, Peter's speech is excellent to Simon Magus: Pray to God that if it be possible the thought of your heart may be forgiven you (Acts 8:22). Forgiveness presupposes desert of punishment — punishment an evil work meriting it: for punishments are only awarded to works. For good thoughts and desires Paul's speech is excellent, It is God who works both to will and to do (Philippians 2:15). If both be his own works, the desire as well as the deed, he must needs love, and like both the one, and the other. This makes against them, that make no bones of evil thoughts, as though no other evil works than such as be outward. 2. It serves for comfort to the children of God, disabled sometimes by want of outward helps, or otherwise, for the performance of some kind of outward obedience. These must remember, how highly God apprizes good purposes, and desires, accepting, and rewarding them, when they come to him, as if they came accompanied with the deeds themselves. David did but conceive a purpose to build God a house. God rewarded it with the building, and establishing of David's house (2 Samuel 7:16). He did but conceive a purpose to confess his sin. God's ear was in his heart, before David's confession could be in his tongue (Psalm 32:5). The poor beggars that have wanted food for themselves Christ yet shall say at the last day, you have fed me, when I was hungry, only in regard of their strong affection, if they had had ability. The prodigal child, when he was but conceiving a purpose of returning, was prevented by his father first coming to him (Luke 15:20). And (Isaiah 65:24) God will answer us before we call, that is, in our purpose of prayer. O sweet comfort! When we address ourselves to prayer in our private meditations, and think on our various wants, we purpose with ourselves to beg such and such things, of which perhaps we forget some in the vocal prayer. Shall any good soul now think that the memory's weakness shall anything prejudice her in this case? No, your purpose of asking the thing forgotten was a most effectual asking of it, and to you belongs the comfort of that saying: I will hear before they call.

2. That God esteems the goodness of our outward works by our hearts. Therefore here he says that he first searches the heart, before he recompenses the work. If God judged of works only by the outward matter of them, there would then be no need of looking into the heart, for the just dispensing of rewards and punishments. Now there are two things more especially in the heart, whereby God judges of our works. 1. Faith, which cleanses the heart, and makes it a good treasury, fit for a good man to bring forth good things, which also proposes to us, and urges upon us the commandment of God prescribing the good work to be done, from where that title of the law of faith, and from where also our obedience is called the obedience of faith. 2. A sincere affection chiefly respecting God's glory, and the Church's good in what we do. The use: 1. Against the Papists, who upon such places as this would found the doctrine of merit. But here God says he looks into the heart, when he would reward the outward work. So that there is no worthiness in the outward work itself, but it is something within the heart, which procures the reward to the outward work, and that is specially as I showed faith in the blood of Jesus Christ. 2. Against the works of moral and civil men; which though beautiful in the eyes of the world, are yet deformed before God, because they neither flow out of a pure fountain of a purged heart, nor are referred to just ends. Let the civil man then know, that when he presents God with his outward righteousness, looking for some reward, the dung of his sacrifice shall be thrown in his face. For God will look into his heart, and finding it unbaptized, he will bid him look into the rock from where his works were hewn, and into the hole from where they were dug, and then ask him, how can that be clean, which has so impure an original? 3. Against hypocrites that with their leaven sour the best works they do. If God in judging of good works did not look to the heart, a hypocrite might fare as well as the best Christian. But here we see the affection and disposition of the heart is all in all with God. We indeed judge of the heart by the work: God contrarily judges of the work by the heart. We first approve the work, and then the workman. But God first has respect to Abel, and then to his sacrifice. Though the matter of the work be never so good, yet the corruption of an unsanctified heart will mar all, and change the nature of it. And as it will be no excuse before God, when the matter of the work is ill, to plead the goodness of the heart, so neither, when the heart is naught, to plead that the matter of the work is good. Of which we have notable examples in Isaiah 58, in the Jews urging God with their fasting, and yet sent away empty; and in those reprobates in Matthew 7, alleging their preaching in Christ's name, casting out of devils, etc., but receiving that fearful answer, Depart from me, you workers of iniquity, I know you not. Look, preaching itself though in Christ's name, because yet not for Christ's name, is, with God, but a work of iniquity, and hell fire is the reward of it. So Cain's outward works in sacrificing were the same with his brother's, and yet Saint John says Cain's works were evil, and Abel's good. And God himself said to Cain, If you do well, shall you not be accepted? as though, for all his sacrifices, he had not done well as yet. And so the Jews' sacrifices are in indignation rejected with a, who required these things? because indeed God did not require bodily exercise divorced from the spiritual, the shell without the kernel, the husk without the corn, the carcass without the soul. From here it is that the Lord calls the Jews' incense and sacrifice though commanded by himself, their own ways. And in another place his own sacrifice, the sacrifice of fools. For as Martial said to Fidentinus, the book you read is mine, but when you read it ill, then it begins to be yours: so may God say to hypocrites; These works of prayer, hearing, etc. are mine, but when you go about them thus inwardly, and perform them thus corruptly, then they are your own. I will acknowledge them no longer for mine. I see then that it is not safe for us to rest in the outward work, but that we had need to look to our hearts in all the services we perform. For God will look to our hearts in judging, and in rewarding. And that which God most looks to in rewarding: that had we need most look to in practicing. As the workman in the doing of any work will be most careful in that part of it, wherein he knows the eye of him, for whom he works, will be most curious. If God, when your prayer shall come to be weighed in his balances, should then specially stand upon your tongue, upon your phrase of speech, upon the tune of your voice, etc., then it would stand you in hand in praying, specially to mind these things. But since it is the affection of your heart he will above all things make inquiry of, consider then what a folly it is in practicing, to be most diligent in that, of which God in examining will be most regardless, and to be most negligent there, where we shall be sure to find him most strict and severe. And withal consider your own misery, who deprives yourself both of man's and God's reward. For the very matter of your work will make you odious to the world, as carefully flying the very appearance of good, as the Apostle bids us to fly the appearance of evil. But the corrupt manner of your work will make you twice as odious to God, to whom always feigned sanctity is double iniquity. Withal consider, what a grief it must needs be to you, at the last day, to see others' mites received for their sincerity, and your own talent refused for your hypocrisy; to see others' cups of cold water mercifully rewarded, and your own giving the cup of Christ's blood, the water and bread of eternal life, severely punished.

4. This must teach you when after long outward practice of godliness, you find not the true reward of godliness, then to enter into your own heart by examination, and to consider whether you are not guilty of hypocrisy or no. For true godliness is great gain: and God always is just, giving men according to their works, but yet measuring the works by the heart. If then you doing works outwardly good, receive no answerable reward, do not therefore challenge God of injustice, (as those Jews, why have we fasted, and you see it not?) but yourself of unsoundness of heart. Which correct you, and you then shall see there will be no cause for you to complain of the Lord (Isaiah 58:3).

5. Here also is comfort to those that have with good hearts done many good works which yet are ill taken, and ill rewarded of men. Men cannot see our hearts, and therefore what marvel, if they do not always reward us according to our works. If the wicked Jews could have seen how lovingly and tenderly Christ's heart was affected to them, they would better have rewarded his ministry, than that he should have needed to complain, I have labored in vain, I have spent my strength, etc. But our comfort is, so as was Christ's, that our work, though never so much rejected of men, is yet with our God, in time to be rewarded of him. Because he sees our sound and faithful hearts, and that to this end, that he may reward us according to our works. The duty of reprehension Christianly performed is a good work, yet how distasteful to the reprehended, and how thankless an office? Yet we must not be discouraged though by the performance of this duty we purchase ill will at men's hands. For God seeing the integrity of our heart will reward us accordingly, causing us at length to find more favor, even with the reprehended themselves, than those that have flattered (Proverbs 28:23).

Now I come to consider the words in themselves, observing three points in them: the rewarder, the rewarded, the rule of rewarding.

1. The rewarder, God. That I may give, etc. Here we learn;

1. That God has an infinite treasury both of rewards and punishments, who gives to every particular man his just portion, either of the one, or of the other. He is an inexhaustible fountain of goodness that can never be drawn dry. His rewarding of one does not disable him for rewarding another, neither does he so spend himself in conferring his blessings upon any, that they which come after should need to speak to him, as Esau to Isaac, Is all gone? Has he never a blessing left behind for us? God's reward is not like the blessing of Isaac, which could be bestowed only on one. For God himself the rewarder, is also the reward, and therefore as he tells Abraham, an exceeding great, an infinite reward, able to satisfy infinite worlds (Genesis 15:1). His justice also, being as infinite as his mercy, cannot but furnish him with like variety of judgments, that as in heaven there are many mansions, and princely palaces (John 14:1), so in hell also many prisons, many dungeons; and as his chests and coffers are full of precious pearls and jewels, so his quivers of pestilent arrows prepared for the ribs of the ungodly. So that we need not fear that of our Jehovah, which they of their Jupiter — that if, as often as men sin, the thunderbolts should fly abroad, he would quickly be unfurnished of weapons. The use then is as to terrify the wicked, so to encourage the godly. It is a comfort to serve such a master, as besides his willingness, is also able to reward us. Therefore we see how kings' services in this regard are most sought after. Never then grow we weary of serving this master with whom is such plenty of reward, whose is the earth, and the fullness thereof, the heavens and all their furniture, and at whose right hand is fullness of pleasures for evermore. Who may say to us of all other base masters, as Saul of David, Can the sons of Ishi give you vineyards and orchards? Can they make you captains over fifties and over hundreds? So, can the Devil, the world, the flesh place you into the felicity of my chosen? Can they make you kings, and set you in the chair of estate? The service of God is a reward sufficient to itself, and far from his servants is the base mind of mercenaries. Nevertheless it is fitting, with Moses, to quicken our dullness with the consideration of the great recompense of reward (Hebrews 11:26).

2. That whoever be the instruments either in our rewards, or punishments, God still is the chief, both rewarder and punisher. That I may give. The use of this is, both to teach us thankfulness to God, when rewarded, and patience, when corrected by men. It may be you have deserved well of those men, that deal unkindly with you. But yet consider whether in the same thing wherein you have deserved well of man, you have not deserved ill of God, because perhaps in these duties performed to man, you had no respect of God. If so, then acknowledge that God has found out your sin, complain not of men's unkindness and injustice. God is just in their injustice. It is he that thus punishes you.

3. That whatever be the work for which we expect a reward, it is God that must reward it. This must teach us in the works of the second table, which respect man, to have an eye to God, and to perform them as to God, and so in serving of man to serve God. For it is God that must reward them and that (as I showed) does reward them, even then when men reward them. For it is he that inclines their hearts thereto. How then can we expect a reward of God there, where we have done him no service? If in serving of men you have served yourself, and sought yourself rather than God, when you come for your reward, God's answer will be; let him reward you whom you served. You served yourself, reward yourself then, if you will; for I never reward any services but my own. Had we not then need in all duties done to men, to do them as to God, lest otherwise as we lose man's, so also God's reward. But do them to God, and then we are sure, if not of both, yet of the best reward, and we take a very safe course for ourselves. For even the best men may prove unkind, and ungrateful to us. But God cannot but abundantly recompense the service done to himself. The duties of love and liberality done to men, which some of those to whom they were done had perhaps forgot, yet Christ remembers at the last day, only because they were done as to himself (Matthew 25:40). You have done them to me. There is the cause of the reward. This is Paul's counsel to Christian servants yoked with cruel heathenish masters, to be obedient to their masters, according to the flesh, as to Christ, serving the Lord and not men, and that upon this consideration: Whatever good thing any man does, the same shall he receive of the Lord, whether he be bond or free. Servants in such cases are ready to object: Why should we have any care to please them, that have so little care to please us, no, that are ready to do us all the displeasure they can? Indeed, but for this cause they had need so much the rather to make conscience of their duty even to the full, because by this means they shall provide a notable remedy against their masters' injuries, namely the bountiful reward of God himself. Your master wrongs you: what then? Will you therefore wrong yourself? He denies you his reward: will you therefore increase your punishment? And as though this were not enough, deprive yourself also of God's reward? Laban's tyranny could not tire out Jacob in the course of his faithfulness, and behold in the end the Lord himself in spite of Laban's teeth richly rewarding him.

2. Circumstance is the persons rewarded. Every man, of whatever degree.

1. Mark here God's impartial dealing. Among men, gross vices of great ones are winked at, and eminent virtues of humble ones are not heeded. But with God neither shall your greatness help you from punishment, nor your lowliness hinder you from reward. This must humble the great states of the world. God is no respecter of persons. They must not look for a chair and cushion, when they appear before God's tribunal. No, you must then be stripped stark naked of all outward pomp. God will put no difference between you and the poorest Lazarus. He judges every man alike.

2. Hence I gather that there is a particular providence taking notice of men and their actions in particular. For God's rewards are proportioned to his knowledge. I know the heart that I may reward. But he rewards every man in particular. Therefore also he knows him, and all his ways. Particular rewards argue particular knowledge. Terrible is this to the wicked, but most comfortable to the godly. If the King take notice of a meaner man, he will be ready presently to say in admiration, What, does the King know me? But let the poorest Lazar, that is also a child of God, know for his comfort, that the great King and mighty God takes special notice of him, and that for his good. It is not with our God as with their idol that has no leisure to attend smaller matters. He is not like Baal, that pursuing his enemies cannot hear his friends, nor like Diana, that being present at Alexander's birth could not at the same time preserve her Ephesian temple from the fire.

3. Circumstance follows, the rule of rewarding, according to their own ways, etc. Here we learn, that God proportions his rewards and punishments to our works, as it were the line to the rule. This proportion has several branches.

1. The evil of sin shall have evil of punishment in hell, the good of obedience, the good of reward in heaven (Matthew 25). 2. As our works are better or worse, so shall our joys in heaven, our pains in hell be more or less. Capernaum exceeding Sodom and Gomorrah in sin, shall feel also an excess of punishment, and the willful servant shall receive more stripes than the ignorant. So also the greater our zeal, pains and travel has been in God's cause, the greater shall be the weight of our glory. The twelve Apostles shall have twelve special thrones at the day of judgment, and whereas other wise men shall but shine with the brightness of the firmament, they that turn others from their evil ways, with the brightness of the stars; that sows liberally shall reap liberally. And every good work added to the number of the former, helps to further our reckoning in the day of the Lord. Sleep is sweet, even to him that has passed the day more easily, but the sleep of the laboring man, it is sweet indeed. So also though that sleep in Abraham's bosom be sweet even to such as have lived a more quiet and easy life here, yet even there also, the sleep of the laborer will be specially sweet. The greater our toil and trials have been, the more we have sweat, and suffered here for Christ, the sweeter shall we find that rest, and repose in heaven. The Martyrs shall be pillars in the house of God (Revelation 3:12). Our Savior in his answer to the petition of the two brethren, seems to imply, that there are some, for whom places of preeminence are prepared, as it were to sit at his right hand, and left, neither does this doctrine of unequal degrees of heavenly glory any more favor merit, than the unequal degrees of grace in this life, which oftentimes the Lord proportions to our desires, and endeavors in the use of the means, the wider we open our mouths, the more abundantly he will fill us, and with what measure we mete to him in painful and heedful hearing of his word, with the same will he measure to us in the dispensation of his grace; Neither yet does our hearing of the word, desiring opening our mouths wide, merit that which they obtain. And if the danger of the doctrine of merit hinders us not from holding that which is indeed apparent to our eyes, that according to the degrees of grace, and sanctification God dispenses many of his temporal rewards in this life, as a greater good name, greater inward reverence and honor in the hearts of men to such as excel in mortification above their brethren, why should it fear us here? Since the one draws merit with it no more than the other. 3. Besides this general, there is also a special proportion, agreeing to the works in special, in such manner that a man may almost read the sin in the punishment, the virtue in the reward. The midwives built the houses of the Israelites by preserving their children contrary to the King's bloody edict. God therefore built them houses. David purposed to build God a house: God presently promised to build his house forever. Ebed-melech saved Jeremiah's life: God therefore gave him his own life for a prize. So he has promised to recompense our zeal of his glory with his zeal of ours, I will honor them that honor me, neither does God keep this proportion in active only, but also in passive obedience. Here Joseph's example is most remarkable if we compare his sufferings and rewards together. In stead of his brethren's hatred he got strangers' love, his brethren that sold him as a slave, adored him as a Lord. In stead of the prison, he met with a throne. In stead of iron fetters, he found a chain of gold, in stead of the labor of his hands, a ring on his hand, in stead of the party colored coat, his brethren stripped him of, the princely robes Pharaoh put upon him, in stead of the unlawful pleasure of adultery, the lawful comfort and contentment of an honorable marriage, in stead of being a servant in the prison, being half a Sovereign in the Kingdom. The like measure keeps he also in punishment. Absalom's hair, his pride, became his halter. The waters which Pharaoh appointed to destroy the Hebrew babes, were afterwards made fit to poison the Egyptians. Pharaoh had infected them with blood of innocents, God turns them into blood: and in their color shows the tyrant the color of his sin. Pharaoh slays the Israelites' children: God afterward slew his, and all the Egyptians' firstborn. Dives denied Lazarus crumbs of bread; Abraham afterward denied him a drop of water. Those that will not hearken to the sweet and familiar voice of God, shall be schooled by the strange language of cruel strangers overtopping them. The Egyptians had vexed the Israelites with much weariness, and thirst, in overburdening them with labor: God therefore by depriving them of the use of their waters, afflicted them with the same thirst, and with the same weariness in going about and seeking for water. Saul because he slew those that did wear the Ephod, therefore God would not answer him either by Urim or Thummim: and his own hands revenged upon himself the innocent blood of others. The wicked because in this life they say to God, as it is in Job, Depart from us, therefore in the life to come, God shall say to them, depart from me you cursed. Adam's desire of the godhead was punished with mortality and misery: And to him that in Isaiah vaunts himself saying, I will ascend above the height of the clouds, and will be like to the most high, the Lord will have this answer to be made, You shall be brought down to the grave, to the sides of the pit. Hypocrites perform temporary obedience, God only gives them a temporary reward here in this life (Matthew 6), verily they have their reward, namely here in this life, they shall have none hereafter. So Ahab's temporary humiliation obtained the adjourning of a temporal judgment. Hypocrites also perform an imperfect obedience, they will do some few things commanded, but not all: God serves them in their own kind, he gives them some few of his meaner blessings, but denies them principal. From where that excellent exhortation (2 John 8), Look to yourselves that we lose not the things we have done, but may receive a full reward. There is then a plenary reward to a full, and a partial or half reward to a scanty and half obedience. Thus Jehu's obedience in destroying Ahab's house was recompensed with God's blessing upon his house to the fourth generation: answerable to his curse in the second commandment upon the wicked to the fourth generation as in Joram whose posterity is not remembered till the fourth generation in the Genealogy (Matthew 1). But yet because Jehu's obedience was not sincere, it was not rewarded: so as is true obedience, whose reward is far above the punishment. Even to 1000 generations. So that even in rewards, as well as in punishments, God will put a difference between an Israelite and an Egyptian; that as God's children are not smitten so as their smiters the wicked; because their disobedience is not so full as the wicked therefore they have but half a punishment; So the wicked are not rewarded as are the godly; because their obedience is not so perfect, and complete, therefore they have but half a reward answerable to their half obedience. Again hypocrites give God an outward obedience, without the inward affection. So God gives them his external benefits, but without any heartfelt love, or affection to them; Look how they sever their hearts from God, in their obedience, so does God his from them, in his benefits. So even, and equal is the retribution of divine justice. The use. First against the papists urging their doctrine of merit out of this, and such like places; but here we see, all the prophet teaches is a proportion between our works, and wages, between our pains and pay, that is between that we do, and that we receive. And therefore he makes our works to be the rule, not the cause of the reward. The rule is not the cause of the line drawn by it. Neither does God here say, that I may give to every man for, but, according to his works. Surely if good works, as they teach, should be meritorious, then as it is injustice in man, to detain the laboring man's wages, when his work is done: so also should it be in God, if he did not presently recompense every good work of his servants, as soon as it were done. And as the hire of the laborers detained cries against the covetous oppressors, so by like reason should the reward of our obedience, so long oftentimes deferred, cry against God. Even this one argument is enough to overthrow merit, God's slowness as it were in rewarding his children's services, and that liberty which he takes to himself for the times of the reward. And therefore here he says, That I may give to every man according to his works, without making any mention of the time when, leaving himself free for that. We see that in paying of wages to our servants, we limit ourselves to set times, as to the quarters, or half year's end, because it is a matter of desert: but in our gifts, and gratuities, we do not so tie ourselves, but give them when we think good. And if there were any such worthiness in our works, what need then that modesty, of the holy men in Scriptures, who when they have desired their faithful service might be remembered with God's reward, have withal desired it might be remembered with God's forgiveness? As Nehemiah, Remember me, O my God concerning this, and pardon me according to your great mercy. Our best works then need forgivings, and that which needs forgiving merits not giving. Our Savior when he would have us crave daily bread, as our bread, due to our obedience by God's promise, then withal he would have us crave forgiveness, for the wants of that our obedience, and to add to, give us this day our daily bread, and forgive us our trespasses. Secondly, against our loose professors, promising to themselves, though living, and lying in their sins, the reward of glory. No, as you sow you must reap, and as you brew you must drink. If you sow tares, never look to reap wheat. If you brew with crabs, never look to drink mild beer. As our Savior comparing the man to a tree, the works to the fruits, says, Can men gather figs of thorns, thistles of grapes, so I comparing our works to trees, their rewards to the fruits, say the like, Think you ever of the thorns and thistles of covetousness, pride, uncleanness, blasphemy, swearing, profanation of the Sabbaths, ever to gather the sweet figs, or pleasant grapes of glory, and happiness? Will this gall, and wormwood ever make pleasant drink? Will these wild, and sour grapes ever yield sweet wine? O that we could seriously lay this to heart, that we must all appear before Christ, to receive according to that which here we have done, whether good or evil, that he that sows to the flesh shall of the flesh reap corruption, and he that sows of the spirit shall of the spirit reap life everlasting. Then would we begin presently to reason with ourselves. Alas how poor how barren am I in good works, how fruitful in ill? Is it true indeed that according to the quality of our works we shall be judged? Alas, what other works can I present the Lord with, besides the works of death and darkness? If these had the promise of reward, then were my case good. Examine your heart my brother, and think with yourself: Thus long have I lived, but what good have I done? Either to myself, or others. Where are my prayers, fastings, humiliations, meditations, well spent Sabbaths, well governed children and servants? Where are the works of mercy to my brethren, either their souls, in holy admonition, reprehension, exhortation; or bodies in ministering relief to their necessities? How can I look for the penny that have stood idle in the market place all the day long? For the crown that refused to run? For a good crop in harvest, that would not sow in seed time? Let us no longer deceive ourselves. That which Solomon speaks of sloth in the things of this life, is true also of spiritual sloth. He that being slothful in winter will not plow, shall beg in summer, and have nothing; as we may see in the rich glutton begging water of Lazarus to cool his tongue, and in the foolish virgins begging oil of the wise. It were madness to seek for fishes in woods, for apples and pears in the seas. But what madness to seek heaven in hell, glory in shame, light in darkness, to think we shall find eternal life in the way of wickedness. Why seek the living among the dead? said once the Angel to those women. But why seek life in death, why seek that eternal life, among those dead works of darkness? No glory honor and immortality can be found of any but such as seek it by continuance in well doing (Romans 2:7). If you go about to seek God's kingdom, seek God's righteousness. So seek it, and find it. Otherwise you do but take a great deal of pains to go to hell. If you pray your kingdom come, pray also, your will be done. God's will must be done of you, before his kingdom can come to you. 3. Since the degrees of glory hereafter shall be according to the degrees of grace here, it must teach us, if we would then shine in glory, now to shine in grace. Naturally we affect preeminence, and precedency in all things. Take the advantage of this your corruption, to shake off all spiritual sloth, use it as a goad in your side to make you sweat again in God's work. Double pains shall bring you double pleasure, double diligence double delight, double holiness, double honor: who would be a common stone in the building, when he might be a pillar? Who would be a doorkeeper, or porter in a house, when he might be a steward? 4. Look we to the whole course of our lives. God rewards not according to our good, or evil work, but according to our works, to the ordinary course of them. One evil work shall not prejudice you, who walk in the ordinary tract of good works; nor contrarily, one good work shall not profit you who make an ordinary trade of doing evil works. 5. This must teach us, faithfully to walk before the Lord in the discharge of our several callings, without any carking care, or distrustful thought taking, for any of the comforts of this life. All the cares that belong to us is how to do our work well. The care of the reward of our works is God's. Look we well to do our work, and God will look far better to reward our work. And this is that which our Savior teaches; when to those whinings, What shall we eat, what shall we put on, he opposes a contrary care of seeking God's kingdom, and righteousness: for then if they would take care to work the work of God, the reward of God should not be wanting. O then that in stead of taking thought how to get this or that good thing promised, we could once take thought how to do this or that good thing commanded, and so doing our duty, rest upon God in the belief of this doctrine; that he rewards every man according to his works. Our Savior forbidding his disciples over diligent care in provision of these outward things, not to gather silver or gold, gives this as a reason why he so forbids them, The laborer is worthy of his wages. The force of which argument consists in this doctrine of God's justice in rewarding well that which is done well. For the disciples might object, True, the laborer is worthy of his wages, but the unthankful world is unworthy of our labors, for it detains the wages due to our labors.

Therefore this speech of Christ is founded upon this holy justice of God, that cannot, whatever be the unkindness and injustice of the world, suffer good services to go unrecompensed. It is therefore as if he had said: Mind you the work of your ministry, let your only care be how to fulfill it. Do not disgrace God so much as to trouble yourselves with the thoughts of your maintenance, as though God was so unjust, as not to give good wages to good workmen. 6. Here is great variety of comfort. 1. Are you discouraged with the meanness of your good works? You are no preacher to convert souls, no rich man to give alms, to build colleges, etc., but only a poor servant keeping sheep, going to plow, etc. Here for your comfort remember that God rewards every one according to his works, without making any curious choice of works. But as he will punish the least evil work, even an idle word (Matthew 12), so will he much more reward the least good work: even a cup of cold water (Matthew 10), eating not only of our honey, but even of our honeycomb (Song of Solomon 5:1), for his mercy to us is greater than his justice. Indeed at the last day notice will be taken of inferior sort of works, as giving a piece of bread, or a piece of cloth; when works far more glorious, as preaching, praying, martyrdom are not named, yet these are mentioned (Matthew 25). Neither is this without reason, for the baseness, or the meanness of the matter does especially show the skill of the workman. For where the matter is excellent there it lends some help to the workman, where it is otherwise, there nothing but the bare and naked cunning, and artifice of the workman is to be seen. We will not so wonder at him that makes a good image of gold, as at him that makes as good of meaner matter. So to see zeal, faith, love in preaching the word, in governing a kingdom, and such like works, is not so admirable, as in the poor and servile offices of underlings, as in keeping of sheep, sweeping the house, etc. 2. Are you troubled at the world's unjust and preposterous rewarding of works, justifying the wicked, condemning the godly, recompensing John's preaching with the prison, Herodias' daughter's dancing with the promise of half a kingdom; (so that, as Caesar once said, it were better to be Herod's swine than son, because he killed his son in that massacre of Bethlehem, when his sow was spared: so you likewise think, you may as well say, it were better to be Herod's minstrel than minister, player than preacher, dancer than doctor, because of his minion's dancing recompensed with his preacher's head) comfort yet yourself with this, that God one day will deal otherwise, or rather let this perverse judgment of the world be an assurance to you, that there must needs be a day of God's righteous judgments. It is true, we may say to the world as Christ to the Jews, many good works have I done among you, for which do you stone me, yet let us not wax weary, though after our sowing, storms and tempests, and the pinching cold of winter do follow, for in due time we shall reap if we faint not. God is not unrighteous to forget the labor of his servants. There are 4 kinds of rewards: first of good for good: secondly, of evil for evil: thirdly, of good for evil: fourthly, of evil for good; the two former are the rewards of justice, the third of mercy, the last of injustice, and therefore is not incident to God. God forbid then that any should say with those in Malachi, it is in vain to serve the Lord. Hear God saying, Behold I come quickly, and my reward is with me. When Mordecai had performed a worthy service to Ahasuerus, in the discovery of a dangerous treason, he had not his reward immediately: but yet his service was registered, and so afterward, when the King looked upon the records, it was royally recompensed. So Malachi teaches us that there are books of remembrance written for them that fear the Lord. In them all our good works are enrolled. Our labor then shall not be lost. Not so much as our tears but they are bottled. Men may forget us, as Pharaoh did Joseph (Exodus 1), and the Shechemites Gideon (Judges 9:17), but God will not; our reward is sure, though not so speedy, as we desire; God here assures us of reward: the time he determines not.

3. Does it trouble you, that your good works work not that good you desire? Remember that God rewards us according to our works, not according to his own work. Now the success of our works is his work, not ours. Do you your endeavor to do that which belongs to you, to perform the duty required, with an honest heart; if there follow no success, you are never the worse worker. The good orator always persuades not, the good captain always overcomes not, the good physician always heals not, the good preacher always converts not. It is enough if you do that which lies in you: then whatever your success be on earth, small or great, assuredly your reward is great in heaven. In fact, the less the success, the greater shall be the reward, so you be patient. For now to your active obedience in well doing, you add passive in patient suffering; and double obedience must needs have more than a single reward. 4. Are you grieved at unseemly sights to see servants on horseback, and princes walking on foot? To see servants to have rule over princes, that is, the wicked flourishing in their pomp, and pride, to tyrannize over the godly? Do you see the whip which is most seemly for the fool's back, to be held in his hand, to afflict the backs of others? Do you see that asses, instead of a halter, are set out with golden bridles? Are these things pricks in your eyes as once in David's? Comfort yourself in the meditation of this doctrine. Grudge not that the wicked are rewarded according to their works. Grudge not their external obedience proportionable reward in the outward things of this life: God herein does no otherwise, than as sometimes noble captains, who have honored their enemies, when they have fought valiantly; to put some spirits into their own soldiers; or than sometimes parents do, rewarding their servants' diligence and dutifulness, thereby to provoke their own children. So should you interpret God's temporal rewards given to the unsound obedience of the wicked, his enemies his slaves, as a spur he puts into your side his own soldier, his own son: for if you will do your duty as you ought, how much more may you assure yourself of a far greater reward. For God's bounty is not as many's, like to the rivers, who are greater further off, than nearer home, at the head, and wellspring where they first rise. Withal, consider these men's damnation sleeps not. The day of judgment hastens, wherein the godly, in this life standing at the bar, shall sit on thrones, and judge their judges, binding nobles with chains, and princes with fetters of iron. Though in this life Dives feasts, while Lazarus is without, begging: yet in the life to come (lo a change) Lazarus shall feast at God's table, or on God's bed, lying in Abraham's, as once John in Christ's bosom, Dives in the meantime looking over, and begging. Then shall God make good that which here he speaks of rewarding every man according to his works. Then, and not before shall the equality of God's rewards fully appear. Some of the wicked indeed even in this life he rewards with condign punishments, lest his providence, but not all, lest his patience and promise of the last judgment might be called into question.