One Hundred Select Sermons, New Testament · Sermon 44
SERMON XLIV.
2 Joh. 8.
Look to your ſelves, that we loſe not thoſe things which we have wrought wrought, but that we receive a full reward.
It has been always counted a part of good husbandry here in the world, not only to take care of getting, but to take heed of loſing; and not only to have regard to the preſent, but to provide for time to come; Non minor eſt virtus quam quaerere parta tueir; which as it holds in Temporals, ſo in Spirituals; and as in matters of ordinary Tranſaction, ſo eſpecially in Miniſterial Diſpenſation. This is that which the Apoſtle John does propound and exhibit to us here in this Scripture, as a pattern to all others beſides, in the Applications of himſelf to the Elect Lady, and her children. He had been careful ſometime formerly to inſtruct them, and now he confirms them, and indeavours to ſtrengthen the things which remained towards them, by perſwading them to a ſpecial heed to themſelves, Look to your ſelves, that we loſe not the things which we have wrought, &c.
IN the Text it ſelf we have two General Parts conſiderable: Firſt, The Caution propounded. Secondly, The Argument whereupon the Caution is urged, or the matter wherein to be exerciſed. The Propoſition of the Caution, that we have in thoſe words, Look to your ſelves. The argument or matter in theſe, That we loſe not thoſe things that we have wrought, &c.
We begin with the firſt, The Caution in its General and Indefinite Propoſition, Look to your ſelves. This is that which belongs to all Chriſtians, and which they have need daily and frequently to be put in mind of, even the beſt that are. This elect Lady her ſelf, a choice and vertuous Matron, and her children that walk't at preſent in the truth: The Apoſtle John thinks it but neceſſary to lay his Caution and Admonition upon them for for ſelf-obſervation, that they would take ſpecial heed to themſelves. And we ſhall find the like elſewhere in Scripture, in ſundry places; I ſhall not need now to inſiſt upon them.
The Ground hereof is this: Firſt, The danger which they are expoſed to, and the attempts and aſſaults which are upon them; thoſe which are ſubject to very much hazard, they had need to take very much heed. Now this is the caſe of Chriſtians, eſpecially according to the times in which they may live, as it was the reaſon here intimated by St.John in this very Scripture, who having in the verſe before ſaid, That there were many deceivers entred into the world; adds preſently, Look to your ſelves, as a Caution very fitly conſequent upon that intimation; where there are cheaters and cut-purſes in the croud, people had need to look to their pockets; and ſo it's here: There are many deceivers, and ſeducers, and falſe-teachers which are gone abroad, labouring to corrupt men, and to divert them from the Truth of Chriſt, and therefore they have great need to beware.
Secondly, As there are aſſaults upon them, ſo themſelves without better heed are too apt to be overtaken with them: There is not more deceitfulneſs and malice in Satan and his inſtruments, than there is likewiſe naturally in our own hearts to yield, and comply with them; therefore we had need to look to our ſelves: As it is in matter of the body, where people are more apt to take ſuch infection or contagion in them; they conceive it does more concern them to be more heedful and regardful of their health; even ſo 'tis here. We are ready ever and anon to comply with every evil ſuggeſtion and temptation which is adminiſtred unto us: we are like dry tinder to theſe ſparks, which are ſtruck upon us, which is the difference betwixt us and Chriſt. Our bleſſed Saviour, he was tempted as well as we, but it could do him no hurt, becauſe he had nothing within to comply with thoſe Temptations; but we have a corrupt party within our ſelves and our own hearts, which does joyn iſſue with Satan and his inſtruments to overthrow us, which calls for our greater Caution: Therefore we ſhall ſtill find in Scripture theſe expreſſions promiſcuouſly uſed, to look to our Enemies and Seducers, and to look to our ſelves; the one in regard of their craftineſs and induſtry to beguile us, and the other in regard of our proneneſs and facility to be beguiled by them.
And then Thirdly, Add alſo hereunto the grievouſneſs of the miſcarriage, which we ſhall hear of more afterwards in the ſequel of the Text, and the great loſs which we ſuſtain by neglect; every one conceives himſelf to be bound to take heed there, where heedleſneſs will be in any great meaſure pernicious and diſadvantagious to him; where mens eſtates, or their lives lye upon it, they think it ſtands them in hand there to be regardful. Now ſuch is the condition of Chriſtians; if they fail in this particular, it is as much (as is afterwards implied) as Heaven it ſelf and their ſalvation comes to, as much as all that they have done hitherto in the whole courſe of their lives before, and as much as that reward which they make account hereafter to partake of in another world.
All this laid together, ſerves to quicken us and provoke us in this buſineſs, to think ſuch words as theſe are not needleſs and ſuperfluous to us (as we are ſometimes ready to think), but to ſuffer them, and to ſuffer our ſelves to be wrought upon by them, and to acknowledg the good-will of them that inculcate them upon us, Look to your ſelves.
But further, We may take this alſo Emphatically, Look to your ſelves, as committing them now in a ſpecial manner to their own cuſtody and watchfulneſs, as who was at this preſent abſent from them: It is not to be taken Excluſively, as if he himſelf meant no more to look after them, but eminently, and with ſpecial ſignification. This is that which people anſwerably are to do; not to lay all upon their Teachers, but in a good meaſure to look to themſelves, and to work out their own ſalvation with fear and trembling. Where they have had the ſeaſonable Counſels, and Exhortations, and Admonitions of their Miniſters going before, it concerns them now afterwards to improve them to their own beſt ſpiritual advantage. The Apoſtle John does in this caſe, with theſe Believers, as ſome Phyſician would do with his Patient; who when he has done all for him that belongs to him, and lyes in his power, bids him now to beware, and take care of his own health, and to look to himſelf; and accordingly it behoves all Chriſtians ſo to do.
And that for this reaſon eſpecially, foraſmuch as they may not always have other helps near unto them: It becomes us ſo to live in the uſe of all ſpiritual means which God does afford unto us for the good of our ſouls, as that if God ſhould in his Providence (at leaſt for ſuch a time) reſtrain them, and deprive us of them; yet we might not be wholly at a loſs, or to ſeek what to do, but might ſubſiſt in the ſtrength of that which we have already received. This is that which St. John here counſels the Elect Lady and her Children to do, and we ſhould follow the like Example; Sine cortice nare, &c. not always to be babes and children, but able to go alone of themſelves.
This Caution here of the Apoſtle was not (as I hinted even now) a word of negligence, but rather of prudent forecaſt for them. Indeed there are ſome kind of Teachers who are ready now and then to ſay it thus, Look to your ſelves, for you are likely to have no looking to by us; but St. John does not ſo intend it: He had done his part already with them all the time before, and now does but provoke them to make good uſe of what they heard already from him, and to put thoſe his Doctrines into practiſe.
There may ſuch times fall out, when either Miniſters may be removed from their people, or people kept from their Miniſters, and then muſt every one ſuo ſucco vivere, live by ſomewhat within himſelf. And therefore they ſhould ſo other themſelves, that it may be thus with them: The better we improve ſuch helps as theſe, whiles we injoy them, the better ſhall we be able to ſubſiſt in the deprival of them.
And yet we may not think, as if St. John did altogether remit his care of them, even now at preſent; for as he had inſtructed them formerly, ſo he does ſtill retain his affection to them, and watchfulneſs of them, even at this diſtance: As the Mother, when ſhe bids the child to look to it ſelf, as if ſhe took not care of it, yet notwithſtanding ſhe ſecretly holds it up, and keeps it from falling: ſo did this Bleſſed Apoſtle with this Elect Lady and her family; He was mindful and regardful of them by his prayers for them, inquiry after them, counſel and good advice upon occaſion ſent unto them, even now in his abſence from them. And this Expreſſion, it was not ſo much for the warranting of neglect in himſelf, as rather for the preventing of it in them, that they might not be guilty of their own miſcarriage.
I might here alſo further ſeaſonably obſerve, That God will make uſe of our ſelves in our paſſage to Heaven, Qui fecit te ſine te, non ſalvabit te ſine te, it is a known ſpeech of S. Auſtins; He that hath made thee without thy ſelf, yet will not without thy ſelf have thee, and make thee a-new: God requires our own care, and diligence, and induſtry, and circumſpection in the uſe of good means, in order to our own ſalvation, though the efficacy and ſucceſs of all be in the mean time reſolv'd into himſelf.
This may therefore juſtly meet with the ſluggiſhneſs and lazineſs of any in this particular, who to this purpoſe caſt off all care and regard from themſelves, as if it nothing concerned them. And ſo much for the Caution in the General Propoſition of it, Look to your ſelves.
The ſecond is the Argument or Matter which it is converſant about, which is laid down two manner of ways: Firſt, In the Negative, That ye loſe not, &c. And ſecondly, In the Affirmative, But that we receive a full reward.
We begin with the firſt, The Negative, That ye loſe not, &c. ſome copies read it, That we loſe not, &c. We may underſtand it of either (and if ye will of both) which may accordingly be conſidered of by us.
Firſt, That ye loſe not, &c. The Apoſtle John lays Caution againſt this, as that which without better heed they were ſubject unto: People have cauſe to look to it, that they do not truſtrate the labours of the Miniſters, by loſing thoſe Doctrines and Inſtructions which are tender'd unto them. This is done divers ways, each of which may accordingly (for illuſtration) be taken notice of by us.
Firſt, In regard of Memory, that ye loſe not the things which we have wrought, that is, that ye forget not thoſe points which we have left with you. This is one thing which is required of people to take care of in regard of their Teachers, that they be not forgetful hearers, and ſo be loſers in that particular. The Scripture ſtill calls for this in ſundry places; thus Heb. 2.1. Therefore we ought to give the more earneſt heed to the things which we have heard, leſt at any time me ſhould let them ſlip, foreign, run out as leaking veſſels as the word properly ſignifies: A Chriſtian, he ſhould not be dolium pertuſum, a veſſel boar'd thorow, to let out at one ear, what he lets in at another; but he ſhould be careful to keep what he receives, and that firſt of all in his remembrance. Thus 1 Cor. 15.1. Moreover, brethren, I declare unto you the Goſpel, &c. by which alſo ye are ſaved, if ye keep in memory, &c.
Now to help us and promote us herein, that we may do it the more effectually, we may take theſe directions:
Firſt, That we may not loſe things out of our memory: it is good for us to have regard to them in the firſt hearing; attention is a great help to remembrance: thoſe things which we do more earneſtly hearken to, they do more firmly ſtick by us, and we do not ſo readily let them go: a careleſs hearer makes a forgetful hearer; therefore in the place before cited, Heb. 2.1. it is ſaid, Let us give earneſt heed, &c. When people come to the Word of God, as if they cared not whether they came to it or no, it does ſoon ſlip from them; but when they once mind it as a matter of conſequence, here it ſticks by them.
Secondly, Meditation, that is alſo a good conducement hereunto, when we ruminate and chew the cud. This, it faſtens it further, When men ſhall come to the Word of God Preach'd, and never think of it more, after that they have heard it, they muſt then needs eaſily forget it, though they would afterwards call it to mind; it is Meditation which helps memory, and gives a ſtrength and ability unto it.
Thirdly, Conference, and holy Communion. This, it does imprint them more, Thou ſhalt talk of theſe things by the way &c. Deut 6.7. Here one memory helps another, and makes ſupplies for each others defects, as the contrary it hinders; when people after they have been at the Ordinances, preſently fall into their worldly diſcourſes, here one nail drives out another, and the laſt the firſt.
Laſtly, Practiſe, and conſcientious improvement. There's no ſuch way for us to remember any Doctrine, as to draw it forth into exerciſe, which is the trueſt memory of all: A man may have a good memory for the notion, not loſe any conſiderable paſſage in the whole Sermon, as to the points which are delivered in it, and yet in the mean time make no uſe or improvement of what he heard. Now therefore this muſt be taken in to the other, as the Apoſtle James himſelf ſeems to do it, Jam. 1.25. Where he ſets a forgetful hearer, and a doer of the word, in oppoſition to one another: He that does, he ſhall not forget his practiſe, it ſhall be an help unto his memory; foraſmuch as he has the Truths themſelves wrought into him, and by that means always by him: As that man who has his meat only in his hand, he may loſe it, and have it taken away from him; but he that has eaten it, and ſwallowed it down, and digeſted it, and has it turned into nouriſhment, he is ſure of it indeed. That's the firſt particular in which we are to take heed of loſing, viz. in regard of memory.
The ſecond is in regard of Judgment. The we are ſaid to loſe any Doctrine, when we alter our opinion of it, and ſo let it go from us; when we are not conſtant in the Truth received, but depart from it: There are many which have good Principles at firſt put into them, but then they change and remit them. Now this is not good, Take heed (ſays St. John) that ye loſe not. &c. i. e. that we loſe not thus. This ſenſe is confirmed by that which follows preſently in the next verſe, Whoſoever tranſgreſſeth and abideth not in the doctrine of Christ, hath not God, &c. This is that which the Scripture ſtill calls for, a continuing in the faith, Col. 1.33. and Eph. 4.14. Not toſſed to and fro, and carried about with every wind, &c. It is not ſafe for any to deſert and forſake the acknowledged Truth, as to decline in matter of Judgment.
Thirdly, In regard of Affection: Take heed ye loſe not herein neither. This is a loſing as well as the other, and that in a great meaſure likewiſe, yea the chiefeſt of all; People may ſometimes hold faſt in their memories, remember all which hath been ſaid unto them: And ſo likewiſe in their Judgments, not yield or diminiſh here, and yet their affections be very much cool'd. Now the Apoſtle had a regard to theſe alſo, when he forewarns theſe Believers of loſing, that it might not be herein neither, which all Chriſtians beſides ſhould take care of, that they keep the ſame good ſavour and reliſh of the Truths of Religion, which they have heretofore at any time been made partakers of: Whenever it proves to be otherwiſe with us, we ſhould then begin to ſuſpect our ſelves, as if all were not right, and as it ſhould be. Thus in all theſe reſpects as we have ſhewn, are we to take heed to our ſelves, that we loſe not what we have heard.
Now therefore (for the uſe of it) let us be careful to put this Caution in practiſe; loſſes are for the moſt part unacceptable. We ſee in matters of the world, how men do not love to loſe any thing; if they do, it is very grievous to them. And how much more does it then concern them to avoid it, and ſhun it all they can in ſuch things as theſe are, which are of ſuch weighty importance. It is that which is much to be bewailed in many Profeſſors of Chriſtianity, that they are great loſers in this particular: If ye ſhall compare them one time with another, they go backward rather than go forward in the things of God. How many are there here in this City, that loſe that ſometimes in the ſummer, which they have gotten in the winter; and the Country, which they have got in the City; and which do not only change air, but now and then even Religion with it? Moſes can but turn his back, and the people are fallen to Idolatry. Let a Miniſter upon any occaſion, though never ſo good and warrantable, but abſent himſelf a little from them, and they are preſently turn'd aſide into ſome extravagance or other which they cloſe withal: Like ſome young Scholars, that loſe more in a breaking up, than they get in many weeks ſchooling and learning beſides. I would not it ſhould be ſo with you; I warn you of it, and that indeed as a means to keep you from it. Whatever you loſe beſides, be ſure ye do not loſe the Doctrines which have been committed unto you, but ſtill hold them, and keep them faſt, as your lives, or any thing elſe which is dear unto you: And as ye would be loth to loſe any thing elſe, ſo take heed of loſing theſe things eſpecially.
See how it is with you to this purpoſe in any other matter beſides: Take any of you which for any time go to ſojourn perhaps in the Country, ye would be loth upon your returns to find a loſs in any thing elſe: A loſs in your health, and to bring home a ſickneſs with you; a loſs in your friends, and to find them taken away from you; a loſs in your eſtates, and to have your goods diminiſht to you: And how can ye then brook it, or indure to think of it, that ye ſhould have a loſs in your ſelves, that ye ſhould loſe in the Truths, and Graces, and Comforts of the Holy Ghoſt, which ye have formerly received.
There are divers ways of loſing in other things, as well as this, which accordingly are now in this to be ſhun'd and avoided by you. Firſt, By fraud and circumvention; that's one way of loſing, by being cheated, and cozen'd, and overreach'd. Now therefore we muſt take heed of loſing here, Let no man beguile you, &c. Col. 2.4, 18. and ſo Epheſ. 4. 14. By the cunning craftineſs of men, &c. There are (as we ſaid before) many ſeducers and corrupters abroad, which if we look not better to it, will be ready to deceive us and deprive us of all we have, and we had need to take heed to our ſelves, that we loſe not by means of them.
Secondly, There is loſs alſo by force and open violence. Chriſtians ſometimes are put to it here alſo, whiles the Truth is as it were extorted from them, and wreſted out of their hands; and it concerns them here likewiſe to have a proportionable care, that they be not loſers herein.
Thirdly, By meer careleſneſs and neglect. There's many a jewel which is loſt thus for want of due and proportionable care in him that has it. Now thus ſhould we take heed of loſing in Religion, which ſeems to be that which is principally intended here in this place, Loſe not the things which we have wrought, that is, do not by careleſneſs and neglect deprive your ſelves of them.
But then further, Take it in reference to their own works, that ye loſe not the things which ye have wrought. The Apoſtle, as he would not have them to fruſtrate his labours towards them, ſo neither their own labours to themſelves: And ſo it is an Exhortation to Conſtancy in their Chriſtian Converſation; that they which had begun to do well, they would go on and continue; and it does imply this in it, That a man that falls back from good courſes, he loſes all the fruit of that Goodneſs which hath come from him before; it is as good as loſt, and nothing to him. This is clear from that place in Ezek. 18.24. When a righteous man turneth away from his righteouſneſs, &c. It is a known ſaying, and a true, In Chriſtianis quaeruntur non initia, ſed ſinis; In Chriſtians it is not the beginning which is only look'd after, but the end; Ye did run well, who hinder'd you? Gal. 5.7. He that continues to the end, he ſhall be ſaved. That's the rule of Chriſt which he tenders to us in his word. And accordingly we ſhould make account of it, and conform to it, in perſevering and holding out to the laſt.
There are three things eſpecially, which thoſe who decling and give over the ways of righteouſneſs, do loſe by the bargain.
Firſt, They loſe their labour, and there's a great matter in that. Men do commonly make much of it, and think it a great diſparagement to them to take a great deal of pains and labour, and all to no purpoſe. Why thus do thoſe that ſometime, and for a while have travelled in the ways of Piety, and then afterwards decline from them, they loſe all their former labour, which is as good in effect, as nothing at all unto them.
Secondly, They loſe that expediteneſs and facility of doing good, or of reſiſting evil. Take a man that hath it may be for ſome time perform'd ſuch and ſuch duties, and now afterwards leaves them off, and he contracts now from hence a greater impotency and indiſpoſition unto them than ever before: ſo take a man that has it may be for a while reſiſted and held himſelf out againſt ſuch and ſuch luſts and temptations, and now afterwards yields unto them; his corruptions do from hence more ſtrongly and powerfully prevail upon him, ſo that he loſes in this reſpect alſo.
Then Thirdly, Take it as to the reward; they are loſers of what they have wrought as to this likewiſe. This is here expreſt to us in the Text, and which afterwards in its particular place we ſhall come to the handling of more particularly. Thus in all theſe reſpects are Decliners in Goodneſs, loſers, they are loſers of their labour, and they are loſers of their faculty, and they are loſers alſo, in concluſion, of their reward.
All which laid together, ſhould moſt effectually work upon us, to perſwade us to take heed of it, and to put in practiſe what the Apoſtle here adviſes, of Looking to our ſelves. Seeing a little care and heed will do it, let no us be wanting to it, but improve it all we can, that we may not be on the loſing hand; If a man will watch his houſe, how much more ſhould he watch his ſoul? And if he will look to himſelf in ſuch matters, as in compariſon are hardly worth looking after, how much more ſhould he do ſo in ſuch matters as are of ſuch infinite concernment? So much for that ſenſe of the words, as they may be read in the ſecond perſon, That ye loſe not what ye have wrought.
Now further, ſecondly, Take it in the firſt, as it is here in our own Textual Tranſlation, That we loſe not what we have wrought. The Apoſtle John was deſirous of theſe Believers, that they would not fruſtrate his labours to him, and make them in vain: It is that which has been the anſwerable care of other of God's Servants beſides, and that very rationally. Paul, he deſired it for himſelf, Gal. 2.2. Lest by any means I ſhould run, or had run in vain. So Phil. 2.16. That I may rejoyce in the day of Chriſt, that I have not run in vain, nor labour'd in vain. So here now in this Text, That we may not loſe the things which we have wrought.
There are two things here conſiderable: Firſt, Here is ſomewhat which is imply'd. And ſecondly, Here is ſomewhat which is expreſt. That which is imply'd is this, That the heedleſneſs of people fruſtrates the labours of the Miniſters. That which is expreſt is this, That Miniſters do above all things deſire that their labours may not be fruſtrated by them.
Firſt, I ſay, the heedleſneſs of people fruſtrates the labours of their Miniſters, it makes them loſe the things which they have wrought, Look to your ſelves that we do not, therefore if ye do not, we ſhall. Let a Miniſter be never ſo careful of his work, for his own particular, as it comes from himſelf; yet if his people do not look to themſelves, and their own ways, it will be in the event loſt as to them, as it is in other matters beſides: Let a Phyſician give never ſo good Phyſick, yet if his Patient ſhall diſtemper himſelf of his own accord, he loſes his Phyſick, becauſe it attains not its proper and intended effect.
This ſhould therefore among other Arguments provoke our diligence and circumſpection, and cauſe us to take heed what we do; for this among other things will be a further aggravtion againſt us: God will one day call all wicked men to an account, as for the motions of his Spirit, and the checks of Conſcience, and the diſpenſations of his Providence, ſo likewiſe for the labours of his ſervants, which have been neglected by them; whom he ſets at a great rate, even then when men deſpiſe and undervalue them.
There are two ſorts of perſons which make Miniſters to loſe the things which they have wrought; the one is thoſe that refuſe to come to hear them, when a Miniſter hath taken ſad pains to prepare himſelf for the good of ſuch a people, to ſpeak ſeaſonably, and pertinently, and properly to them, to their particular profit, and comfort, and edification; and they now upon what pretence ſoever, it may be ſome conceits or punctilio's ſhall withdraw themſelves from him.
This is to make him to loſe the things which he has wrought, and God will be anſwered for this at another day; and his Spirit will not always ſtrive with them in this particular, but being grieved, will withdraw it ſelf.
Another ſort are thoſe, which though they hear, are never the better for hearing, can live many years under a Miniſtry, and get nothing by it; ſuch as theſe, they make us to loſe the things which we have wrought, and of theſe eſpecially do we now ſpeak at this time, as here chiefly intended. It is a very ſad and grievous buſineſs; we are tender of other workmen, that they may not loſe their labour amongſt us; but for this which is the greateſt work of all, we make nothing of it: Well, you ſee what St. John ſays of it. It is a matter of heedleſneſs and diſregard; if people would more look to themſelves, they would prevent us from this inconvenience and evil, that it happened not unto us. Thus much for that which is here implied in the connexion of the words one with another.
Now ſecondly, For what also is expreſt, That Miniſters are juſtly very tender of the fruſtrating of their labours, and of loſing that which they have wrought: It was that which the Apoſtle here ſtood upon more than any thing elſe, as that which was moſt grievous to him.
This it is in three particulars: Firſt, In regard of the perſon they work from. Secondly, In regard of the perſon they work for. Thirdly, In regard of the nature and condition of their workings.
Firſt, The perſon they work from; and that is God himſelf, it is he which imploys them; and becauſe it is ſo, they would not willingly loſe their work in reference to their Maſter, who conſequently (ſo far as he is capable) ſhould loſe by it alſo. The miſcarriages of the Miniſtry redound to the diſhonour of God.
Secondly, The perſons they work for; and that is the Church and People of God, for the edifying of the body of Chriſt, and perfecting of the Saints, Epheſ. 4.12. They watch for your ſouls, Heb. 13.17. And thoſe that watch, they hope not to loſe, for they therefore watch to prevent it; but where love and affection to the Parties is joyn'd with it, it makes it the more; and ſo it is here: They would not loſe their work in reference to thoſe they work for.
Thirdly, For the work it ſelf, and that in ſundry reſpects.
Firſt, The Labor of it, it is a painful work, and therefore is it ſo often in Scripture ſet forth by ſuch an expreſſion, Thoſe that labour in the Word and Doctrine. The more pains that any man takes, the leſs willing is he to loſe it. Where men do but play, and toy, and trifle, their works are loſt with a great deal leſs charge; but where they are laborious, here 'tis more difficult; that which coſts the greater labour, procures the greater loſs.
Secondly, The Dignity of it; there's ſomewhat alſo in that: Men may take pains in a thing of nought; it is the unhappy lot of ſinful perſons, whoſe luſts are very chargeable to them in this reſpect; they take a great deal of pains many times for the wronging of their own poor ſouls. Now for ſuch as theſe to loſe that which they have wrought, an to be diſappointed in their ſinful indeavours, it is no great matter; they may be the rather glad of it, as an advantage to them. But when-as beſides the labour of the work, there ſhall be the excellency: this is an addition hereunto. To loſe ſuch a work as this is, the work of the Miniſtry, this is no ordinary buſineſs, nor ſo to be accounted.
Thirdly, Add to this the extent of it, and that which goes along with it; for if we loſe our work, there is ſomewhat more loſt beſides that, as is imply'd afterwards; and that is of your ſelves, It is unprofitable for you, Heb. 13.17. Alas! if it were only our labour, it may be it would be no great matter, at leaſt for us to ſpeak of; or if it were only the work it ſelf abſtractly conſidered: but now that it is of ſuch conſequence to you, this improves it, and ſets it on.
And the rather upon this added ſtill to it, that it is irrecoverable; for ſo it is: If the work of the Miniſtry take not, there's nothing hereafter to be expected, like a miſcarriage in War; if we once loſe it, we know not how to make it up again, and to find our bottom. Upon theſe and the like Conſiderations, may ye ſee the Ground of this Caution, That we loſe not the things which we have wrought. And thus much of the firſt Part or Branch of it, as expreſt in the Negative.
The ſecond is the Affirmative, But that ye, or we, receive a full reward. Here's another piece of a Motive, why Believers ſhould look to themſelves; not only that they might not loſe, but that moreover they might gain, and their Teachers gain with them: We'l take notice of both.
Firſt, Take it as to themſelves, That ye may receive a full reward. We ſee here by the way, firſt of all, That it is lawful to have an eye (in our working) to ſuch things as theſe are: Chriſtians, they may look at the reward, as a ſpur to provoke them to Duty; for ye ſee it is here made to be an argument, whereby the Apoſtle would perſwade theſe Believers to attention, and regard to themſelves; and that which God at any time makes an Argument, we may undoubtedly make a Motive: that whereby he indeavours to perſwade us, we may there ſufter our ſelves to be perſwaded by it. Thus we know it was with Moſes, Heb. 11.26. it is ſaid, He had reſpect unto the recompence of the reward.
It is true indeed, we have other things to move us, even the Excellency which is in Goodneſs it ſelf, and that example which we have of it in God, and regard to Him, that requires it of us. But yet moreover we may take in this with it, that recompence which it brings in with it in a better world: When God will render unto every man according to his deeds: To them, who by patient continuance in well-doing, ſeek for glory, and honour, and immortality, eternal life, as it is Rom. 2.6, 7. That take notice of only by the way, that the reward, it may be look'd after by us.
Secondly, Obſerve this, That perſeverance in Goodneſs hath its reward belonging to it: Be not weary in well-oing: for in due ſeaſon ye ſhall reap, if ye faint not, Gal. 6.9. What ſhall we reap? life everlaſting, as it is expreſt in the verſe before. God will not forget the pains, and labour, and induſtry, which any have taken for his names-ſake, but will abundantly requite it: there's no man ſerves God for nought, who is a free and bountiful pay-maſter. When we hear of reward, we may not dream of merit, as if there were any proportion betwixt that which comes from us in a way of ſervice, and that which comes from God in a way of incouragement, but only a comfortable Conſideration of the works which are done by us: It is a reward, not of debt, but of grace.
But Thirdly, (which ſeems here chiefly to be ſtood upon) here's the word of Amplification, a full reward, foreign. This is added either Denominatively, or emphatically; Denominatively, as by a Periphraſis, expreſſing to us the nature of Heaven, and the condition of Glory to come, which is a full reward. Emphatically, as implying that that is, a partial, and but imperfect reward, which does attend upon inconſtancy in Religion.
Firſt, (I ſay) take it Denominatively, as a deſcription of Heaven, and the condition of Glory to come, it is a full reward; it is that which will make ſufficient recompence, for whatſoever is either done or ſuffer'd by us here in this life; it has the fulneſs of a reward in all the ſeveral Explications of it.
Firſt, A fulneſs of ſufficiency. There's nothing which is in any way deſirable, but it is to be found in this reward: Take the beſt things of this life, and they have an emptineſs and vacuity in them, they are not ſufficient, there is a great deal wanting in them, of what might be deſired. But for this heavenly reward it is otherwiſe, In thy preſence is fulneſs of joy, Pſal. 16.11. And I ſhall be ſatisfied when I awake with thy likeneſs, Pſal. 17.15. There is nothing which any ſoul can deſire, but it has here anſwer'd and made up unto it in the full and perfect accompliſhment. Good meaſure, preſſed down, ſhaken together, and running over; as it is Luk. 6.38.
Secondly, A fulneſs of expectation. Whatever can be look'd for, ſhall be injoy'd; if we ſpeak of the rewards of this life, men look for more many time than they meet with; they have high and raiſed expectations, where they have but ſhort and ſhallow injoyments; but in this reward which we now ſpeak of, it is otherwiſe; it ſatisfies all the hopes which are had of it, yea, it far exceeds, and goes beyond them: Eye hath not ſeen, nor ear heard, neither hath it entred into the heart of man to conceive the things which God hath prepared for them that love him, 1 Cor. 2.9,
Thirdly, A fulneſs of Compenſation. Here is in this reward that which makes amends for all, which has been undergone in reference to it: The wages is not here ſhort of the work, but infinitely tranſcendent. There's no man which will have here cauſe to complain, that he is oppreſt, or hardly dealt with, but ſhall be forced to acknowledg, that God has dealt very liberally with him, and beſtowed a great deal more upon him, than he could ever have either expected, or elſe deſerved. God's rewards, they are payments with advantage.
This ſhews the vanity and fondneſs of thoſe therefore, which will deprive themſelves of it; ſeeing it is a full reward, who would then not be partaker of it, and eſpecially loſe it for the want of a little care and heedfulneſs about it? We ſee how 'tis with men in the world, that they are not willing to loſe any thing, which has but the ſound of reward in it, although but ſhort and imperfect; but when it ſhall prove a good bargain indeed, here they are hot and eager upon it, very zealous in the purſuit of it, and never at reſt with themſelves till they come to injoy it. Why, this now is that which ſhould be effectual to perſwade and prevail with men in this buſineſs we now ſpeak of; that they have not oly a recompence and reward ſet before them, for the nature of the thing it ſelf; but moreover a full reward for the accompliſhment and perfection of it, which it is call'd here as the deſcription of an heavenly Condition; Firſt of all, Denominatively.
Secondly, It is call'd ſo emphatically, as implying that there is a reward which is not full, belonging to thoſe which are inconſtant, and declining in Religion. Take ſuch kind of perſons, as do ſome good things here in this world; God is not behind-hand with them, but gives them even here in this world, ſome reward anſwerable thereunto; but yet if they go not on, and continue, he does not finiſh and complete it to them, it is but imperfect: There is the beſt ſtill behind, which they ſhall never have. This is then the ſcope and drift of the Apoſtles ſpeech to perſwade us to fulneſs of holineſs, that ſo conſequently we may have fulneſs of happineſs attendant upon it, and to perſwade us to a fulneſs of work, that we may have a fulneſs of wages, which accordingly ſhould have an efficacy upon us; every one, when he comes for his wages, would be glad to receive all, and would not have any thing to be kept back from him. Now as he would ſo, it concerns him to have a care of his work, that that alſo be complete: Be ye ſtedfast and unmovable, always abounding in the work of the Lord, that ſo your labour may not be in vain in the Lord, 1 Cor. 15.58. that is, that ye may receive a full reward. And thus much of the words, as they refer to Chriſtians, and Believers themſelves.
Now further, ſecondly, As they refer to the Apoſtles and other Miniſters, That we may receive a full reward. This reward was not Temporal, and from them, which he di not ſo much look at; but from God, a reward in Heaven. The Apoſtle did hereby imply, that theſe Chriſtians, if they were careleſs, would be apt to deprive him of this; and ſo they would, though not of his reward ſimply, which Miniſters ſhall be ſure to have, if they do their indeavour, howſoever people carry themſelves; but yet a full reward, that they may be deprived of. What is that? namely, of joy and rejoycing. Miniſters, when people miſcarry under their hands, they will miſs of this, though not of their glory. And this the Apoſtle ſignifies there in that place, Heb. 13.17. That we may do with joy, and not with grief; they may do it with ſafety, but not with joy; with ſafety as to their own ſouls, which ſhall be ſaved notwithſtanding; but not with joy, as to their work, which in the mean time ſhall be burn't.
This latter clauſe then helps to the Explication of the former: The Apoſtle had ſaid, That we loſe not the things which we have wrought; as if Miniſters upon their peoples heedleſneſs and miſcarriage loſt their labour and reward. Now thus he ſhews here in what ſenſe it is to be taken; namely, not to the loſs of it ſimply and abſolutely, but as to the fulneſs of it, that we may receive a full reward, that is, a reward not only of ſalvation, but alſo of comfort, and glorying and exaltation. I might alſo further note this, That the profiting and perſeverance of the people is a full reward to the Miniſter.
And ſo now I have done alſo with the ſecond Branch of the ſecond General, laid down in the Affirmative, as an Argument for theſe people's Caution; taken not only from themſelves, but from their Teachers, That we may receive a full reward.