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IT is a sad thing to consider, how many formal Christians gul themselves, in thinking that Christ will reward them, when they have done him no service: As for example, we find the Jews in the 58. of Esay, urging God with their fasting,
(as those Reprobates, Luke 13. alledge unto him their preaching in Christs Name, & casting out Devils) We have fasted (say they) and thou seest it not; we have afflicted our selves, and thou takest no notice thereof; they expect some great reward; but the Lord answers, Have ye fasted to me? No such matter; and there∣fore sends them away empty, ver. 25. to 29. And so will he say unto these (that perhaps do many good works for the matter of them) Have ye done these and these things in love, obedience, and thankfulness unto me, and that in Christs Name, that my Name may be magnified, and my People won and edified? No, but in love to your own credit, profit, and such like carnal respects; and therefore look to it (as you love your own souls) for if in doing good, and discharging our places, we have served our selves, and sought our selves rather then God; when we come for his reward, (as Esau when he had brought the Venison, came for the blessing, making himself as sure of it, as if he had had it, before he kneeled for it) God's an∣swer will be, Let him reward you whom you have served; Thou servedst thy self, reward thy self, if thou wilt; for I never reward any service but mine own: The Pharisaical giver, gives to himself, not to God; Dat sibi non Domino; He aims at his own praise, what reward can he look for, let him pay himself: But our Saviour, Mat. 6. makes the case so plain, that none can question it: Take heed (saith he) that ye do not your almes, that ye pray not, that ye fast not to be seen of men; otherwise, ye have no reward of your Father which is in heaven, ver. 1: and in ver. 2. 5, 16: speaking of the Scribes and Pharisees, that did give their Alms, prayed and fasted to be seen
and praised of men; he saith affirmatively, That they had their reward: And that we might the ra∣ther be warned, he adds to it. Verily, Verily, v. 5. 16 Yea, in the next Chapter he gives us several in∣stances of such as shall at the last day knock at Heaven Gates, (as it were) and cry out, Lord, Lord, open unto us, for by thy Name we have done many good things: To whom the Lords answer will be, Depart from me all ye workers of iniquity, I know you not whence ye are, ver. 22, 23. And the reason of it is, Civil mens good works▪ are as a meer Carkase without the soul, since Faith is wanting: Nor is it any excuse before God, to plead that the matter of the Work is good, when the end is not so; for which, see Isa. 66: 3:
Secondly, That the proud and unthankful shal lose the reward of all their performances, is not all; for as thankfulness and humility▪ are the onely means to enrich us with God's Bles••ings; so pride and unthankfulness is the onely way to make God withdraw and take from us both himself and his blessings, yea instead thereof to send his curse, and to cross us in all we do, as may be proved plentifully: When the people became murmurers, it displeased the Lord, and the Lord heard it; therefore his wrath was kindled, and the fire of the Lord burnt among them, and consumed the utmost part of the Host, Numb. 11. 1, 2: Because the King of Assyria said, By the Pow∣er of mine Arm have I done it, and by my wisdom, for I am prudent; therefore (saith the Lord) I have removed the borders of the people, and have spoiled their treasures, and have pulled down the Iuhabitants like a valiant man, Esay 10: 13: When Nebuchadnezzar and Herod took the praise of their greatness, wit, & worth, to themselves, which was due to God, you know
what came of it, Dan. 4. Act. 12, 21, 22, 23. Esop's Crow, not content with her own likeness, went and borrowed a Feather of every Bird, and then became so proud, that she scorned them all, which the Birds observing, they came and pluckt each one their feather back, and so left her naked. Even so does God deal with all proud and ingrateful persons.
Hanani the Seer tells Asa King of Judah, Because thou hast rested upon the King of Syria, and hast not rest∣ed in the Lord thy God; therefore is the Host of the King of Syria escaped out of thy hand: adding there∣to, The Ethiopians and the Lubims, were they not a great Host, with chariots and horsmen exceeding many? yet because thou didst rest upon the Lord, he delivered them into thine hand, 2 Chron. 16. 7, 8. And again, being diseased in his feet, it is said, That he sought not to the Lord, but to the Physicians; and what fol∣lows? As a slept with his Fathers, and dyed; his Phy∣sicians could do him no good without God: the same Chapter, ver. 12. 13.