Sermons Preached on Several Occasions, Sermon 4
The Fourth Sermon.
3 Ep. JOH. V. 3.
Beloved, thou doſt faithfully whatſoever thou doſt to the brethren, and to ſtrangers.
THIS ſhort Epiſtle of St. John was written to Gaius, a ſincere and zealous Chriſtian. Where he lived, and to what Church he belongod, is uncertain. But whereſoever his abode was, whether at Corinth, Derbe, or at Epheſus, or ſome-where elſe, 'tis evident that he was a man eminent for Religion, and greatly uſeful in his place. The chief intention of St. John in writing this Epiſtle to him, ſeems to have been, that he might let him know how much he rejoyced to hear of the grace of God in him, and that he might encourage him to go on and perſevere in the profeſſion and practice of the truth which he had entertained.
In the words which I have made choice of, we have the principal thing which the Apoſtle here takes notice of in him, commendeth him for, and encourageth him in; and that is, his charity and hoſpitality to the Saints, in relieving them, and giving entertainment to them, or rather his uprightneſs and ſincerity therein; Thou doſt faithfully whatſoever thou doſt to the brethren, and to ſtrangers. Which words, that they are to be underſtood of his Charity in relieving, and of his Hoſpitality in entertaining the Saints, is manifeſt from what follows concerning the ſame Subject, in the 8th, 9th and 10th Verſes. Thou doſt faithfully whatſoever thou doſt to the brethren, and to ſtrangers. By the Brethren, we may underſtand thoſe who were of the ſame Church with Gaius, or at leaſt of the ſame City where his Habitation was; and by Strangers, thoſe other Chriſtians, who either through perſecution were conſtrained to come thither for ſhelter, or whoſe neceſſary buſineſs and ſecular affairs drew them thither; or laſtly, who came to preach the Goſpel, as it ſeems they did, who are intended in the 7th and 8th Verſes, concerning whom the Apoſtle ſaith, that for his Name's ſake, that is, for Chriſt's ſake, they went forth, taking nothing of the Gentiles; and that therefore Chriſtians who were of ability ought to receive them, that they might thereby be Fellow helpers to the Truth, and promote the propagation of the Goſpel. And though theſe alſo were Brethren in a more general ſenſe; yet being Strangers, thoſe other at home might in a ſtricter ſenſe be ſo called, as being Brethren, not only in reſpect of their common Faith and profeſſion of the ſame Chriſtian Religion, but alſo in reſpect of their more particular relation to one another, as fellow-members of the ſame ſame Church, or Inhabitants of the ſame City.
Now whereas among many other good things, which without all queſtion were to be found in Gaius, the Apoſtle ſingles out this particular, That he did faithfully whatſoever he did in way of charity and kindneſs, both to the brethren, and to ſtrangers; And whereas he doth not ſo much commend him for the thing done, how good ſoever in it ſelf conſidered, as for the manner of doing it; We may hence obſerve,
That 'tis a great duty of a Chriſtian to do every thing faithfully. In treating of which point, I ſhall
1. Shew what it is to do all things faithfully; or wherein this faithfulneſs lies, and what the ingredients of it are.
2. Why 'tis ſo great a Duty, and what Reaſons there are why ſo much ſtreſs ſhould be laid upon it. And
3. I ſhall apply what ſhall have been ſpoken.
I begin with the firſt of theſe, which was, to ſhew what it is to do every thing faithfully. In the general, to do any thing faithfully, is nothing elſe but to do it ſincerely, and in ſingleneſs of heart, as looking unto God therein. This Hezekiah expreſſeth, 2 Kings 20.3.by walking before God in truth, and with a perfect heart. And the Apoſtle expreſſeth it, by doing every thing heartily as unto the Lord, Coloſſ. 3.23.and not unto men. Now herein there are theſe things comprehended.
1. That we be careful to look to it, that whatſoever we do, is agreeable to our Maſter's will; that his pleaſure be the Rule by which we are guided in our Actions; that we do nothing but what we know he commands or allows: And that we do not in any thing prefer our own will before his; for that's one point of faithfulneſs in every Servant, to keep cloſe to his Commiſſion, and the pleaſure of his Maſter. This God much inſiſts on. Whatſoever thing I command you, obſerve to do it; thou ſhalt not add thereto, nor diminiſh from it, Deut. 12.32. Ye ſhall obſerve to do as the Lord your God hath commanded you; ye ſhall not turn aſide to the right hand, or to the left, Deut. 5.32. And this exact obſervation of the Rule, and ſtrict adherence thereunto, is required even in thoſe caſes wherein our Reaſon, perhaps, may preſent and dictate ſomewhat elſe to be done, rather than what God commandeth. We muſt hearken to no ſuggeſtions of carnal Reaſon, where the pleaſure of God, for the contrary, is clearly revealed to us. This God often cautions his People againſt; Ye ſhall not do after all that ye do this day, every man what is good in his eyes, Deut. 12.8. So Numb 15.39. God would have his People of Iſrael look upon the fringe which he had enjoined ſhould be upon the borders of their garments, that they might remember all the commandments of the Lord, and do them; and not ſeek after their own heart, and their own eyes; that is, that they might not do that which they had a mind to do, and which their own depraved reaſon and ſenſe dictated to them, and led them unto, contrary to the Word of God. So then, that's the firſt thing required in faithfulneſs, that we do what we have God's command or allowance for, not preferring our will before his in any thing; nor ſo leaning to our own underſtanding, as to be thereby drawn aſide to the one hand, or the other.
2. In matters of duty, he that would do what he doth faithfully, muſt not only do what is commanded him, but do it in obedience to God, and with reſpect to his Command. A Servant is not to be reputed faithful merely becauſe he doth what is agreeable to his Maſter's will, unleſs he do it in obedience, and becauſe he is commanded; unleſs he eye his Maſter's Command, and do what he doth with reſpect thereunto. A man may do many things that are commanded, for his own bye ends, and with reſpect to ſomewhat elſe, rather than his Maſter's command; yea, though he do what is commanded, yet perhaps his Maſter's command had no influence upon him at all, and he would never have done it, unleſs there had been ſomewhat elſe to induce him thereunto, beſides his Maſter's pleaſure. Your Servant hath a mind to go to ſuch a place, and thither he would have gone although you ſhould have forbidden him: You command him to go thither, and he goes; but doth he not go in his own Errand more than yours, who would have gone thither, though you had ſent him a contrary way? So God commands us many things which ſuit well with a man's worldly Intereſts and Deſigns, and thereupon a man doth what is commanded, but not ſo much becauſe 'tis commanded, as becauſe it furthers his own ſecular Advantages, and worldly Ends. Doth he herein what he doth faithfully? Doth he ſincerely ſerve his Maſter, or rather doth he not ſerve himſelf? Inſtances in this kind are eaſily to be found. To be diligent in a man's Calling, to be as good as a man's word, and as we ſay, to keep touch punctually with every one with whom a man hath any thing to do; to deal juſtly and fairly with all men; theſe are things which God ſtrictly enjoins, and which he lays much weight on; but they are alſo things which make much for a man's Reputation in the World, which make others willing to imploy him, to deal with him, and truſt him, and conſequently which much conduce to the advancing of a man's worldly Eſtate. Now how many are there who do all thoſe external things which God hath commanded, but without any reſpect at all to his command, and purely with reſpect to their worldly Intereſt, that they may preſerve their Reputation, have much trading, or be much truſted and imployed ſome other way, and thereby improve their Eſtates, and raiſe their Families. Now though ſuch men may truly be ſaid to deal faithfully with men, yet can they never be ſaid to do what they do faithfully in reference to God, becauſe doing nothing of all this with reſpect to him, and in obedience to his command, they are not in truth ſo much his Servants in what they do, as their own. To do ſuch things as theſe, and all other things faithfully, in reference to God; to do them as Gaius did, is to do them with an eye on God, and with reſpect to his command. This was David's care, Pſal. 119.6.to have reſpect unto all God's commandments. To look at the Command of God, and to do every thing as deſigning and aiming at a conformity thereunto: This is to do things in ſingleneſs of heart, as unto Chriſt, Eph. 6.5. And heartily as unto the Lord, and not unto men, as before, Coloſſ. 3.23.
3. To do any thing faithfully, is to do it from due motives, and to right ends, when the motives and ends of our Actions, which ſet us a work, and put us on, are ſuch as God requires and approves of: Such as are
1. His Glory; This ought to be the principal end in all our Actions. 1 Cor. 10.31.Whether ye eat, or drink, or whatſoever ye do, do all to the glory of God. And to be ſure, there is no lawful Action, but is ſome way or other referrible to God's Glory; for otherwiſe, how could we be enjoined to do every thing to God's Glory? If there were any good Action uncapable of being referred to that end, it had been in vain to require that of us.
2. Another end which we are to propound to our ſelves, and aim at in our Actions, is, That we may thereby pleaſe God, and have acceptance with him. Heb. 13.16.The Apoſtle, exhorting to a charitable relieving of thoſe who are in want, draws an Argument to perſuade thereunto, from the acceptance that it hath with God; thereby giving us to underſtand, that God's being pleaſed with what we do, and his acceptance of us, ought to be one great thing in our eye whatſoever we do; To do good, and to communicate, forget not, for with ſuch ſacrifices God is well pleaſed. The ſame Argument he uſeth, exhorting Children to be obedient to their Parents; Coloſſ. 3.20.Children, obey your parents in all things, for this is well-pleaſing to the Lord. It was therefore David's earneſt prayer unto God, that all his thoughts and words might be pleaſing to God; Pſa. 19.14.Let the words of my mouth, and the meditations of my heart be acceptable in thy ſight, O Lord, my ſtrength, and my redeemer. And this was St. Paul's great care and endeavour; 2 Cor. 5.9.We labour (ſaith he) that whether abſent or preſent, we may be accepted of him. And his Prayer in behalf of the Coloſſians was, that they might walk worthy of the Lord unto all pleaſing.Col. 1.10.
3. Another end that we ſhould propound to our ſelves in our Actions, is the good of others, according to the nature and tendency of the Action, and ſo far as 'tis referrible to the good of our Brethren. 1 Cor. 16.14.Let all things be done with charity, ſaith the Apoſtle. Now Charity hath a reſpect, not only to our own benefit, but alſo to the benefit of others. And again, Let no man ſeek his own, 1 Cor. 10.24.but every man another's wealth. Let him not ſeek his own wealth, his own profit or advantage alone, his own to the detriment, prejudice or hinderance of his Brother, but his Brother's as well as his own, and together with it.
And thus we have ſeen what it is to do whatſoever a man doth faithfully: He doth every thing faithfully, who is carefully ſolicitous in all things to have his warrant or allowance from the Word of God; who in matters of duty hath an eye at God's Command, and doth not only what is commanded, but becauſe 'tis commanded; and laſtly, who doth all things from due motives, and to right ends.
Now in the ſecond place, why is it ſo great a thing, a Duty of that importance to a Chriſtian, to do whatſoever he doth faithfully? There are divers reaſons hereof.
1. Without this faithfulneſs no ſervice is valued or accepted of God, who looks more after this, than any thing elſe; and where 'tis wanting, there the moſt ſpecious, the moſt ſplendid and glorious Services in his account ſignify little or nothing, whatever eſteem men may have of them. Whence is it that that the very Sacrifices of the wicked, the beſt things they do, are ſo far from being pleaſing unto God, that they are an abomination to him? Prov. 15.8.Is it not becauſe they do nothing faithfully? Is it not becauſe their hearts being rotten and unſound, they do nothing ſincerely in obedience to God, nothing from due motives and principles, nothing to right ends? Certainly this is one thing, and not the leaſt, that makes all their performances ſtink in the noſtrils of God. Though the ſinfulneſs of their perſons otherwiſe, and the wickedneſs of their lives make God abhor their Services, as he often declares; yet this very thing, That they do nothing faithfully, as unto God, in that manner, with that frame of heart, and to thoſe ends which he requires, is that which maketh their beſt Actions yet more abominable to him, as they come from them, and are performed by them. This is that which Solomon ſeems to intend, and the account which he ſeems to give of this matter. The ſacrifice of the wicked, Prov. 21.27.ſaith he, is abomination to the Lord; how much more when he bringeth it with a wicked mind? As if he had ſaid, Tho the wickedneſs of his life be enough to make God loath every thing he doth, even his very Sacrifice; yet that he bringeth it with a wicked mind, that pretending to worſhip God his heart is falſe and deceitful, that he hath baſe ends and deſigns of his own in what he would be thought to do for God, and to God; this is that which makes his Services much more odious and abominable unto him.
2. There is no Service ſo mean, contemptible and worthleſs in man's account, but is both accepted and rewarded of God; if it be done faithfully. Mark 9.42.Whoſoever ſhall give to any one but a cup of cold water to drink in Chriſt's name, and becauſe he belongs to him, Matth. 10.42.to a diſciple in the name of a diſciple, as ſuch, and upon that account, he ſhall in no-wiſe loſe his reward. A man may give far greater things than a Cup of cold water, and that to a Diſciple too, and yet ſhall he have no reward from God, if he give it upon ſome other undue conſideration, and for ſome bye ends of his own; but let him do what he doth faithfully and ſincerely, to a Diſciple in the name of a Diſciple, and he ſhall not loſe his reward, though he give him but a Cup of cold water to drink. He may be apt to think that ſo poor a thing as that is ſhall never be ſo far regarded, or taken notice of, as to be rewarded; but Chriſt with much earneſtneſs hath declared ſo much, and aſſured him, that ſo mean a thing as that is, ſo done, ſhall not go unrewarded. Our Saviour, to ratify his Promiſe ſo much the more, and to make it the ſtronger, uſeth ſuch a manner of ſpeech as hath a double emphaſis in it: He doth not barely affirm it, but he doth it with a ſerious and ſolemn Aſſeveration, foreign, verily I ſay unto you, he ſhall not loſe his reward; and again, foreign, he ſhall in no-wiſe loſe his reward. The poor Widow's two Mites which made but a Farthing, were but a poor matter, a ſlender gift to be caſt into the Treaſury; but yet doing what in that kind ſhe was able, faithfully and ſincerely no doubt, what gracious acceptance had it with Chriſt, and what honourable mention doth he make of it? Verily I ſay unto you (ſaid he to his Diſciples) that this poor widow hath caſt more in, Mark 12.42, 43.than all they which have caſt into the treaſury. 'Tis true, others caſt in out of their abundance, but ſhe of her want did caſt in all that ſhe had, even all her living, as Chriſt there adds; and this indeed was a great thing; but unleſs ſhe had done it ſincerely and faithfully, her action had never had that high acceptance with Chriſt; if pride and vain-glory, or any other baſe aim had been at bottom, Chriſt the ſearcher of the heart, would have diſcerned it, and inſtead of commending the action, would have abhorred it. In the 6th Chapter of the Epiſtle to the Epheſians, v. 5, 6, 7, 8. the Apoſtle exhorting poor Servants to diſcharge their duty to their maſters according to the fleſh, faithfully, and faithfully alſo to their Maſter in Heaven, in ſingleneſs of heart, as unto Chriſt; and again, Not with eye ſervice, as men pleaſers, but as the ſervants of Chriſt, doing the will of God from the heart; and yet once more, with good-will doing ſervice as to the Lord, and not to men; he encourageth them thereunto from the conſideration of the reward of this their ſervice which they may expect from God; Knowing, ſaith he, that whatſoever good thing any man doth, the ſame ſhall he receive of the Lord, whether he be bond or free. What? tho he be not only a Servant, but a Bondman, wholly at the command, and under the power of his Maſter, and by him imployed in the meaneſt ſervices, and put to the baſeſt drudgery, and enforced to beſtow all his time, and lay out all his ſtrength that way; may this poor Bond-man, this contemptible and miſerable Slave, expect any reward of theſe his Services from God? Yes that he may, and he ſhall be ſure not to loſe his reward, if he do what he doth ſincerely and faithfully, if he obey his Maſter, and ſerve him faithfully in obedience to God, and do even his baſeſt drudgery in ſingleneſs of heart as to Chriſt, and as to the Lord, and not to man: Be he a freeman, or a bond man; be his ſervices and imployments honourable or baſe, all is one with God, faithfulneſs is that which God looks after; whatſoever is done faithfully, and by whomſoever, it ſhall be accepted and rewarded.
3. Where this faithfulneſs is wanting, there the better our Services are for ſubſtance, the more notoriouſly and groſly do we play the Hypocrites. For in ſuch Services we do in ſpecial manner pretend to honour God, and ſeek his Glory, which when 'tis only pretended, and we really mind nothing leſs than what we make ſhew of, how odious and abominable is this in the ſight of God, who is a Spirit, and will be ſerved in Spirit and in Truth! Gal. 6.7.God is not mocked; that is, he is not deluded, and put off with outward ſhews and appearances inſtead of realities, as men may be who look upon the outward appearance, but cannot look into the heart.
So I have done with the two former things propounded, having ſhewed what it is to do every thing faithfully; and why this is ſo great and ſo important a Duty.
I now come to make Application, which was the third thing propounded.
ƲSE.
This preſents juſt matter of Humiliation to us all, even to the beſt amongſt us, in regard there is ſo little, ſo very little of this faithfulneſs to be found in our Actions and Services. We may be apt to think we have done a great deal of good ſeveral ways, and ſo pleaſe our ſelves in the expectation of our reward; but if things be well examined, how little ſhall we be found to have done, that will be approved of, and further our account hereafter? How much Pride, Vain-glory and Hypocriſy, how much ſeeking of our ſelves, and our own things, inſtead of ſeeking the Glory of God, and the Things of Chriſt! How many of the good things which we have done, have been done by us upon other lower Conſiderations than the command of God; from other Motives, and to other Ends, than that we might thereby honour and pleaſe him, and be accepted with him! Inſtances of our miſcarriages this way might be endleſs almoſt, if the time would permit, and it were expedient to enlarge ſo much. I ſhall touch at ſome few inſtances, that by our fairings in them we may be the better able to underſtand our ſelves, and know how we ought to judge of our ſelves in reference to the reſt of our Life, and the various paſſages thereof.
My firſt inſtance ſhall be that in which many here preſent are concerned, and 'tis that of mens Imployment in the way of their Trade and Commerce with others among whom their dealing is. This is the main buſineſs of their Life, and takes up the moſt conſiderable part of their time; to which I may alſo add, that 'tis the buſineſs on which their parts and ſtrength are moſtly laid out. Great pity therefore it were that little of what they do in this way ſhould turn to their account hereafter, as undoubtedly it will not, unleſs it be done faithfully and ſincerely, as unto God, and not to men. And yet here, how common a thing is it with moſt men in their Trading to look no further than their own outward Advantage, and the procuring a competent, or a fair and comfortable Livelihood and Subſiſtence for themſelves and theirs? Where almoſt is the Perſon to be found, who doth everything in the way of that his Calling, as unto God, and not to men, who ſets God before his Eyes as much as may be all the day long; who treats with every man he deals with, or hath to do with throughout the day, as in Gods ſight; who ſeeks and conſults the good of others as well as his own, in every Bargain be makes, in every parcel of Ware he ſells or buys; in a word, who diſchargeth all the Duties of his particular Calling with a reſpect to God's command, with an eye at pleaſing him, and being accepted of him. Lay your hands upon your Breaſts, and ask your own hearts, whether this be your daily practice, and what experimental acquaintance you have with theſe things. If you reflect upon your ſelf impartially, and ſearch narrowly, 'tis to be feared that you will find too much cauſe to be humbled for your failings.
A ſecond inſtance, I ſhall give in thoſe who are intruſted with the managing of other mens Buſineſſes and Affairs in any kind, in which their Induſtry, Skill, Ability, and Faithfulneſs is required; They are diligent and induſtrious in the ways of their Employment, they have a care ſo to manage the Buſineſſes put into their hands, and committed to their truſt, as they may be able to give a good account of them, and to approve themſelves faithful to thoſe by whom they are intruſted, as it concerns them to be with reſpect to their Reputation, and their worldly Advantage alſo; for if they ſhould be ſlack, careleſs, and unfaithful, who would make uſe of them, or imploy them? Who would care to intruſt them with any buſineſs of Concernment? But in the mean time, while for their own ends they are thus careful to approve themſelves faithful to men, where is their faithfulneſs to God? Are they as careful and ſolicitous how they may approve themſelves to him in every buſineſs they manage, how they may pleaſe him, and be accepted of him? That ſome are ſo, far be it from me to queſtion; but Oh how few are theſe men? And how rarely to be found among many who ſcarce mind God at all, and who is hardly in all their Thoughts.
A third inſtance may be in the poorer ſort, who are very painful and induſtrious in their way; for ſuch many of the poorer ſort are, (though many others of them eat the Bread of idleneſs, and will do it, for their hands refuſe to labour, and they will not have honeſt Imployment when they may); but I ſay thoſe before ſpoken of, are diligent and induſtrious, they riſe betimes in the morning, they follow their work cloſely all the day, and go late to bed at night; a very commendable thing in them, and greatly to be encouraged; but yet alas! What's their great end in all this? What do they aim at? Nothing elſe but that they may eat a piece of Bread, that they may have wherewithal to keep themſelves and their Relations alive, if any they have? Do they mind God in their Employment? Are they diligent in their Calling, becauſe he commands them ſo to be? And do they in that way of their Employment intend the ſerving of his Providence? And do they ſeek his Glory in that their low condition of Life? Do they humbly and contentedly ſubmit to his Providence in thus diſpoſing of things, and in allotting them ſo ſlender a portion of the things of this Life, and putting them to get their Livelihood in ſo painful and laborious a way? And laſtly, as low as their condition is, do they ſeek to honour God in it as much as they can? If they do ſo, then they do faithfully what they do in their mean condition; and they may aſſure themſelves, that as their eye is on God, ſo God's Eye is on them, he takes notice of their faithfulneſs, and will aſſuredly reward it. But how few are they who look ſo high as to mind God at all, or in the leaſt ſtudy to approve themſelves to him?
A fourth inſtance ſhall be in Servants. Though there were never more complaints of the careleſneſs and unfaithfulneſs of Servants, and perhaps never more cauſe for ſuch complaints; yet there are thoſe who are diligent and faithful, and cannot juſtly be charged with idleneſs or unfaithfulneſs, or with any of thoſe other uſual faults for which Servants are blamed. And yet even amongſt theſe who are the beſt, and moſt careful to pleaſe thoſe whom they ſerve, and who do all they can to give them content, how few are there whoſe eyes are upon their Maſter in Heaven, and whoſe greateſt care it is ſo to diſcharge the Duty of their places, as to pleaſe him! Who according to the Apoſtles injunction before-mentioned do ſervice with ſingleneſs of heart as to the Lord, and not unto men! Who do all the ſervice which they owe to man, as unto Chriſt, ſtudying to pleaſe him therein, and expecting their Wages and Reward from him! For the moſt part, even the better ſort of Servants, look no further than their Maſters here on Earth; as for God, their Maſter in Heaven, 'tis ſcarce in all their thoughts to pleaſe him; and yet without a care and ſtudy to pleaſe him, they are but menpleaſers, Eph. 6.6.as the Apoſtle calls them, and muſt never expect either reward or acceptance from God.
5. Another inſtance may be in Parents and Children; to put them together. As for many Parents, they are not without natural Love, Affection and Tenderneſs for their Children in their younger years; they are willing to take any pains with them, they can cheerfully undergo much trouble for them; and when they are grown up, they are full of careful thoughts about them, and ſo ſtudious of their temporal welfare, that they think they can never do enough to promote it. And yet 'tis poſſible that very little of all this may be done in obedience to God, and with reſpect to his Authority and Command, who as he hath furniſhed them with natural Affections to put them on to do for their Children; ſo he hath by his command made it their Duty; without regard of which command, they do theſe things no otherwiſe than the brute Beaſts feed, tender, and protect their young by natural Inſtinct, and from that foreign, or inbred Affection, which both ſtrongly inclines them to do it, and enables them to do it with delight and pleaſure. That many Parents are led to all that careful and ſolicitous travel and labour of Love which they undergo for Children, by no higher Principles or Inducements, is manifeſt, becauſe if the command of God did prevail with them, it would alſo make them conſcientiouſly Induſtrious in diſcharging their Duty to their Souls, which God hath as ſtrictly enjoined, and which he looks after as much, yea much more, as the Soul is more worth, and the everlaſting miſcarrying thereof of higher conſequence than that of their temporal welfare. But here how miſerably do they neglect them, and betray their Souls to Sin, Satan and Hell! While they neither beſtow any pains upon them to inſtruct them in the Principles of Religion, and their Duty to God; nor uſe any effectual means for preventing and reſtraining Sin in them. But neither is this the only evidence of their performing no part of their Duty to them in obedience to God; for if they did, then would the ſame command and authority of God alſo ingage them to reform their own Lives, and frame their Converſations according to the Rule; then would they not, as many of them do, allow themſelves in ſinful ways, ſlighting God's Authority, and caſting his Word behind their back.
And what hath been ſpoken of Parents, the ſame likewiſe may be ſaid of Children. I ſpeak of Children grown up to years of ſome diſcretion, and able to put a difference between good and evil. They obey their Parents, (ſome of them, I mean, though many others are undutiful, headſtrong, and rebellious) I ſay, the better ſort of Children obey their Parents, are unwilling to offend them, or incur their diſpleaſure; but yet 'tis not the command of God that ſways them, or prevails with them. 'Tis becauſe they ſtand in ſome awe of their Parents, but not becauſe they ſtand in awe of God, who hath threatned to puniſh ſtubborn and diſobedient Children, and hath promiſed to reward ſuch of them as are dutiful, tractable and obedient, as is implied in the Motive annexed to the Fifth Commandment. 'Tis becauſe of their dependance on them, and in regard they live in expectation of further kindneſſes from them; but not with reſpect to God's command, who hath ſaid, Honour thy father and thy mother; and, Children obey your parents, for this is well-pleaſing unto God. Alas! This conſideration, that 'tis well-pleaſing unto God, hath not the leaſt influence upon that obedience which many Children yield unto their Parents, nor are they at all moved or ſtirred up to the performance of their Duty to them thereby.
And ſo I have ſhewed in theſe few inſtances, unto which many more might be added, that though men may do many good things, yet very little of what they do, may upon examination appear to have been done faithfully; ſo far are they from being capable of the Teſtimony and Commendation given to Gaius, to whom the Apoſtle ſaith, Thou doſt faithfully whatſoever thou doſt, both to the brethren, and to ſtrangers.
All that I ſhall further add by way of Application, ſhall be to ſhew, how this faithfulneſs may be known, and how it may be attained. A man may know himſelf to be faithful;
1. If he be univerſally Conſcientious, if he make Conſcience of one thing, as well as of another. Faithfulneſs will cauſe a man to have reſpect to his whole Duty, to all God's Commandments. If any known Duty be willingly and conſtantly neglected, 'tis a ſhrewd Argument, that little elſe is done faithfully, or at leaſt, ſo faithfully, as it ought to have been done. For thoſe Principles which would engage a man to faithfulneſs in one thing, would alſo do it in all other things. Luk. 16.10He that is faithful in that which is leaſt, is faithful alſo in much; and he that is unjuſt in the leaſt, is unjuſt alſo in much. Upon this ground it is that St. Jam 2.10.James ſaith, Whoſoever ſhall keep the whole law, and yet offend in one point, is guilty of all. The reaſon whereof he adds in the next Verſe; becauſe the ſame Authority of God is deſpiſed and violated in the breach of any one Law, which ſhould prevail with us to yield obedience to all. And he, who cares ſo little for God's Authority, as that notwithſtanding it he is bold to venture on Sin in one thing, would do it in other things, if there were the like opportunity and temptation offered. Wherefore God, who ſees the inward frame of his heart, and how it ſtands affected, looks upon him as guilty of the breach of the whole Law in effect.
2. If you have a ſight of your unfaithfulneſs; and if moreover you heartily bewail it, and ſincerely mourn over it; if you diſcern how apt you are to have by and low ends, to have baſe and unworthy ends in your beſt actions; to have your Eyes on man more than on God; to ſeek your Self, your own Advantage, Credit, Reputation, more than your Maſter's Honour; and furthermore, if theſe things be alſo grievous and burthenſome to you; if you be humbled for them, if you hate them, if you conſtantly pray againſt them, vigorouſly oppoſe them, and ſtrive againſt them; if it be thus with you, 'tis hence manifeſt that you would be faithful, and conſequently that God mercifully looks upon you as faithful, in ſome good meaſure through his Son, and will for his ſake accordingly treat you, and deal with you. But 'tis much to be feared, that there is little or no faithfulneſs, where there is no diſcerning of a man's unfaithfulneſs; no bewailing it, or ſtriving againſt it. As 'tis a ſign that there is little or no Faith, where there is not a ſight and a ſenſe of the weakneſs of a man's Faith, and of his Unbelief; and conſequently where there is no bewailing it, no ſtriving againſt it; where there are no ſerious endeavours to ſubdue the remainders of a man's unbelief, and to ſtrengthen his Faith.
3. You may warrantably conclude, that you are, in ſome meaſure, faithful unto God in managing the Services and Employments in which his Providence engageth you; if, when you have done your Duty in ſome weak meaſure as you are able, nothing elſe can ſatisfie you, but God's acceptance of your miniſtration. Is acceptation with men, good repute, commendation and applauſe from the World, nothing to you, unleſs God be pleaſed to diſcover his acceptance of you? Are you reſtleſs and unſatisfied, unleſs he be pleaſed ſome way or other to let you know that he is well-pleaſed with what you have done? And doth his acceptance quiet your mind, and ſatisfy your ſoul, whatever men judge of you, yea, though all the world ſhould diſlike, and cenſure your actions? This is a great Argument, and a ſolid ground of ſatisfaction to you, that your aim was to pleaſe God, and to approve your ſelf to him; that you did what you did ſincerely and faithfully as unto him, and not unto men. But if mens acceptance of you, if their good thoughts of you, and good words do ſatisfy you, and you look no further; if having this, you are quiet, and at reſt; you have great cauſe to ſuſpect your ſelf, or rather to conclude againſt your ſelf, that you have what you aimed at, and that your main deſign was to pleaſe men rather than God. Had your eye been upon God, and had your chief aim and deſire been to pleaſe him, and to be accepted of him, nothing elſe beſides his acceptance would have ſatisfied you.
Now if you ask how you may attain to do every thing faithfully; I anſwer,
1. You muſt remember God's Preſence and Omniſcience. That Servant will think it concerns him to be faithful, who knows his Maſter's eye is upon him, and that he narrowly looks after him, and obſerves how he carries himſelf in the Services in which he is imployed. How much more would the conſideration of God's Eye make us faithful? for he ſees not as man ſees, he looks upon the Heart, obſerves not only what is done, but how 'tis done; what the deſire, intent, and deſign of the heart is in every thing that is done. Yea, the inward diſpoſition and frame of the heart in all our actions, is that which, above all things, he looks after and obſerves. Now he that ſhall believe, remember, and ſeriouſly mind this, how can he chuſe but do his beſt endeavour to do every thing faithfully as in his ſight, who ſearcheth the heart, and tries the reins?
2. Watch your hearts in all things, which you ſet about, take in hand, or apply your ſelf unto; and obſerve the inward Principles, Motives and Ends of all your Actions. Though you know the things which you do to be lawful, and to be, perhaps, not only lawful, but your Duty; and though there be in you general Intentions and Reſolutions to do every thing faithfully; yet ſuch is the corruption of your heart, that you will find it often interpoſeth and mingleth it ſelf with your beſt actions, vitiating and depraving them, by putting you upon them from undue Motives, and to baſe and unworthy ends. Wherefore, beſides your general Reſolutions to endeavour in all things to act faithfully, it will be of great concernment to you, that you often put the queſtion to your Soul, and ask, or interrogate your ſelf, ſaying, Why do I, or ſay I, this or that? What is it which at this time moves me thereunto? What's my preſent end or deſign therein? If we frequently thus reflected on our ſelves, and examined the Principles of our words and actions, as we ſhould thereby often diſcover the falſeneſs of our hearts, and our unfaithfulneſs in what we do; ſo it would be a great means to make us faithful, and to keep us that we act not from thoſe undue and ſiniſter motives, and to thoſe by and unworthy ends, which too often prevail in us, and have too great an influence upon our Actions.
3. Remember always and conſider, that 'tis your great intereſt to do every thing faithfully, becauſe otherwiſe all that which you do is loſt, and your labour is laid out to no purpoſe; for you can neither look for acceptance nor reward thereof, nor comfort therein.
1. You can never expect acceptance with God. When you never aimed at pleaſing him, nor looked after acceptance with him, how ſhould you be accepted? Can thoſe your actions pleaſe him, which were never done with any ſuch intent, to the undertaking whereof you were wholly ſwayed by other Conſiderations, and which you would never have ſet your ſelf about, had not other Motives induced you thereunto?
2. Much leſs can you expect any reward at the hands of God, of what is not done faithfully. Why ſhould God reward you for that ſervice, which was not intended to be done for him, but for your ſelf, or for ſome other Maſter? For that ſervice in which his glory was not aimed at, but your own reputation and advantage, or your worldly intereſt one way or other? When the Scribes and Phariſees were vain-glorious and hypocritical in their Duties; Praying, and giving Alms only to be ſeen of men, Chriſt ſaid of them, Mat 6.2.They have their reward. They ſought only praiſe, and commendation from men; and they have what they ſought after. Men applaud them, and ſpeak well of them, and that's all the reward they muſt look for. As for God, they muſt expect no reward from him, whom they never intended to pleaſe, or honour by their ſervices.
3. Neither can they have any ſound comfort in what is not done faithfully. If the moſt excellent and glorious ſervices, and which are moſt highly eſteemed, valued and magnified by men, ſhould be ſo done, as God would neither accept nor reward them, what true comfort could any man have in them? If God frown upon a man, what good will the ſmiles of all the World do him? In his favour, and gracious acceptance, Pſal. 30.5.is life; but his frowns and diſpleaſure are as death. Pſal. 76.7.Who may ſtand in his ſight when once he is angry? Happy is the man whoſe conſtant ſtudy and endeavour it is in all things ſo to order his Converſation, as to pleaſe him, whoever be thereby diſpleaſed.