benefits, who thus did gladly suffer for us, discharge this most sweet and easy duty towards his beloved friends? Shall we not be willing, by parting with a little superfluous stuff for the relief of our poor brother, to requite and gratify him, who, to succour us in our distress, most bountifully did part with his wealth, with his glory, with his pleasure, with his life itself? Shall we not meekly comport with an infirmity, not bear a petty neglect, not forgive a small injury to our brother, whenas our Lord did for us and from us bear a cross, to procure remission for our innumerable most heinous affronts and offences against Almighty God? Can a heart, void of mercy and pity, with any reason or modesty pretend to the mercies and compassions of the cross? Can we hope that God for Christ's sake will pardon us, if we for Christ's sake will not forgive our neighbour? cally exhorted the Philippians to all kinds of charity and humble condescension, he subjoineth, Let this mind be in you, which was in Christ Jesus; who being in the form of God,' &c. For can we reasona 11. But furthermore, what can be more operative than this point toward breeding a disregard of this world, with all its deceitful vanities and mischievous delights; toward reconciling our minds to the worst condition into which it can bring us; toward supporting our hearts under the heaviest pressures of affliction which it can lay upon us? bly expect, can we eagerly affect, can we ardently desire great prosperity, whenas the Son of God, our Lord and Master, did only taste such adversity? How can we refuse, in submission to God's pleasure, contentedly to bear a slight grievance, whenas our Saviour gladly did bear a cross, infinitely more Can we hear our Lord saying to us, distasteful to carnal will and sense than This is my command, that ye love one any that can befall us? Who now can another, as I have loved you; and, Here-admire those splendid trifles, which our by shall all men know that ye are my disciples, if ye love one another? Can we hear St. Paul exhorting, Walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savour; and, We that are strong ought to bear the infirmities of the weak.-For even Christ pleased not himself, but, as it is written, The reproaches of them that reproached thee fell on me? Can we attend to St. John's arguing, Beloved, if God so loved us, then ought we also to love one another. Hereby we perceive the love of God, because he laid down his life for us: wherefore we ought to lay down our lives for the brethren? Can we, I say, consider such precepts, and such discourses, without effectually being disposed to comply with them for the sake of our crucified Saviour, all whose life was nothing else but one continual recommendation and enforcement of this duty? but his death especially was a pattern most obliging, most incentive thereto. This use of the point is the more to be regarded, because the apostle doth apply it hereto, our text coming in upon that occasion; for having patheti P 2 Cor. viii. 9; Eph. iv. 32; Col. iii. 13. 4 John xv. 12; xiii. 35; Eph. v. 2; Rom. xv. 1, 3; 1 John iv. 11; iii. 16. Lord never did regard in his life, and which at his death only did serve to mock and abuse him? Who can relish those sordid pleasures, of which he living did not vouchsafe to taste, and the contraries whereof he dying choose to feel in all extremity? Who can disdain or despise a state of sorrow and disgrace, which he, by voluntary susception of it, hath so dignified and graced; by which we so near resemble and become conformable to him; by which we concur and partake with him; yea, by which in some cases we may promote, and after a sort complete his designs, filling up (as St. Paul speaketh) that which is behind of the af fictions of Christ in our flesh? Who now can hugely prefer being esteemed, approved, favoured, commended by men, before infamy, reproach, derision, and persecution from them; especially when these do follow conscientious adherence to righteousness? Who can be very ambitious of worldly honour and repute, covetous of wealth, or greedy of pleasure, who doth observe the Son of God choosing rather to hang upon a cross, than to sit upon a throne; inviting the clamours of scorn and spite, rather than acclammations of blessing and praise; divesting himself of secular power, pomp, plenty conveniences, and solaces; embracing the garb of a slave, and the repute of a malefactor, before the dignity and respect of a prince, which were his due, which he most easily could have obtained ?* and afflictive to our natural will; this point suggesting great commendation of afflictions, and strong consolation under them. For if such hardship was to our Lord himself a school of duty, he (as the apostle saith) learning obedience from what he suffered; if it was to him a fit mean of perfection, as the apostle doth Can we imagine it a very happy thing again imply when he saith, that it became to be high and prosperous in this world, God to perfect the Captain of our salvato swim in affluence and pleasure ?-can tion by suffering; if it was an attractive we take it for a misery to be mean and of the divine favour even to him, as those low, to conflict with some wants and straits words import, Therefore the Father lovhere; seeing the Fountain of all happi- eth me, because I lay down my life; if it ness did himself purposely condescend to was to him a step toward glory, accordso forlorn a state, and was pleased to be- ing to that saying, Was not Christ to sufcome so deep a sufferer? If with de- fer, and so to enter into his glory ? yea, vout eyes of our mind we do behold our if it was a ground of conferring on him a Lord hanging naked upon a gibbet, be- sublime pitch of dignity above all creasmeared all over with streams of his own tures, God for this obedience having exaltblood, groaning under smart anguish of ed him, and given him a name above all pain, encompassed with all sorts of dis- names; We seeing Jesus—for the sufgraceful abuses, yielding (as it was fore-fering of death crowned with glory and told of him) his back to the smiters, and honour; the heavenly society in the his cheeks to them who plucked off Revelations with one voice crying out, the hair, hiding not his face from shame and spitting;t will not the imagination of such a spectacle dim the lustre of all earthly grandeurs and beauties, damp the sense of all carnal delights and satisfactions, quash all that extravagant glee which we can find in any wild frolics or riotous merriments? will it not stain all our pride, and check our wantonness? will it not dispose our minds to be sober, placing our happiness in things of another nature, seeking our content in matters of higher importance; preferring obedience to the will of God, before compliance with the fancies and desires of men?-according to that precept of St. Peter, Forasmuch, then, as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind-so as no longer to live the remaining time in the flesh to the lusts of men, but to the will of God." Worthy is the Lamb that was slain (who redeemed us to God by his blood) to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing: if affliction did minister such advantages to him; and if by our conformity to him in undergoing it (with like equanimity, humility, and patience) it may afford the like to us; what reason is there that we should anywise be discomposed at it, or disconsolate under it? Much greater reason, surely, there is, that with St. Paul and all the holy apostles, we should rejoice, boast, and exult, in our tribulations: far more cause we have, with them, to esteem it a favour, a privilege, an ornament, a felicity to us, than to be displeased and discontented therewith. To do thus, is a duty incumbent on us as Christians. For, He (saith our Master) that doth not take up his cross, and follow me, is not worthy of me: He that doth not carry his cross, and go after ter. me, cannot be my disciple. He that with expectations of a Messias flourishdoth not willingly take the cross, when ing in secular pomp and prosperity ;) let it is presented to him by God's hand; he it be folly to the Greeks (or seem absurd that doth not contentedly bear it, when to men puffed up and corrupted in mind it is by providence imposed on him, is with fleshly notions and maxims of worldnowise worthy of the honour to wait only craft, disposing them to value nothing Christ; he is not capable to be reckoned among the disciples of our heavenly MasHe is not worthy of Christ, as not having the courage, the constancy, the sincerity of a Christian; or of one pretending to such great benefits, such high privileges, such excellent rewards, as Christ our Lord and Saviour doth purpose. He cannot be Christ's disciple, showing such an incapacity to learn those needful lessons of humility and patience dictated by him; declaring such an indisposition to transcribe those copies of submission to the divine will, self-denial, and self-resignation, so fairly set him by the instruction and example of Christ for, Christ (saith St. Peter) suffered for us, leaving us an example, that we should follow his steps. 13. The willing susception and the cheerful sustenance of the cross, is indeed the express condition, and the peculiar character of our Christianity; in signification whereof, it hath been from most ancient times a constant usage to mark those who enter into it with the figure of it. The cross, as the instrument by which our peace with God was wrought, as the stage whereon our Lord did act the last part of his marvellous obedience, consummating our redemption, as the field wherein the Captain of our salvation did achieve his noble victories, and erect his glorious trophies over all the enemies thereof, was well assumed to be the badge of our profession, the ensign of our spiritual warfare, the pledge of our constant adherence to our crucified Saviour; in relation to whom our chief hope is grounded, our great joy and sole glory doth consist; for, God forbid (saith St. Paul) that I should glory, save in the cross of Christ. 14. Let it be to the Jews a scandals (or offensive to their fancy, prepossessed which is not grateful to present sense or fancy), that God should put his own most beloved Son into so very sad and despicable a condition; that salvation from death and misery should be procured by so miserable a death; that eternal joy, glory, and happiness should issue from these fountains of sorrow and shame; that a person internal semblance devoted to so opprobrious usage, should be the Lord and Redeemer of mankind, the King and Judge of all the world: let, I say, this doctrine be scandalous and distasteful to some persons tainted with prejudice; let it be strange and incredible to others blinded with self-conceit; let all the inconsiderate, all the proud, all the profane part of mankind openly with their mouth, or closely in heart, slight and reject it: yet to us it must appear grateful and joyous; to us it is óyos, a faithful and most credible proposition worthy of all acceptation, that Jesus Christ came into the world to save sinners, in this way of suffering for them: to us, who discern by a clearer light, and are endowed with a purer sense, kindled by the divine Spirit; from whence we may with comfortable satisfaction of mind apprehend and taste, that God could not in a higher measure, or fitter manner, illustrate his glorious attributes of goodness and justice, his infinite grace and mercy toward his poor creatures, his holy displeasure against wickedness, his impartial severity in punishing iniquity and impiety, or in vindicating his own sacred honour and authority, than by thus ordering his only son, clothed with our nature, to suffer for us; that also true virtue and goodness could not otherwise be taught, be exemplified, be commended and impressed, with greater advantage. Since thereby, indeed, a charity and humanity so unparalleled (far transcending theirs who have been celebrated for devoting their lives out of love to their Orig. in Cels. ii. p. 79. 1 Tim. i. 15; 2 Tim. ii. 11. first we must understand what it is; the doing whereof depends upon understanding the sense of that phrase (doing in the name of Jesus), being somewhat ambigu. ous, and capable of divers meanings; which both in common use and in holy Scripture we find it to bear, different according to the variety of matters or occasions to which it is applied; most of which are comprehended, and, as it were, complicated in that general one, according to which we may be said to do that in another person's name, which we do with any kind of reference or regard to him; such as our relations or our obligations to that person do require, and the particular nature of the action doth admit. And according to this acceptation I conceive it safest and best to interpret St. Paul's meaning here, supposing it to comprehend all the more special and restrained meanings of this phrase, truly applicable to the present country, or kindness to their friends), a meekness so incomparable, a resolution so invincible, a patience so heroical, were manifested for the instruction and direction of men; since never were the vices and the vanities of the world (so prejudicial to the welfare of mankind) so remarkably discountenanced; since never any suffering could pretend to so worthy and beneficial effects, the expiation of the whole world's sins, and reconciliation of mankind to God, the which no other performance, no other sacrifice, did ever aim to procure; since, in fine, no virtue had ever so glorious rewards, as sovereign dignity to him that exercised it, and eternal happiness to those that imitate it; since, I say, there be such excellent uses and fruits of the cross borne by our Saviour; we can have no reason to be of fended at it, or ashamed of it; but with all reason heartily should approve and humbly adore the deep wisdom of God, together with all other his glorious at-matter; of which meanings I shall entributes displayed therein. To whom, therefore, as is most due, let us devoutly render all glory and praise. And, Unto him that loved us, and washed us from our sins in his blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever. Amen. SERMON XXXIII. OF DOING ALL IN THE NAME OF CHRIST. COLOSS. iii. 17.-And whatsoever ye do in word, or in deed, do all in the name of the Lord Jesus. Whatsoever ye do in word, or deed: A duty, we see, the apostle enjoins us of a large extent, and therefore surely of a great importance; indeed of an universal concernment; such as must go along with, must run through all our words and all our actions. We are therefore much obliged, and much concerned to attend thereto, and to practise it carefully. But deavour in order to propound the chief; and, together, both to unfold and to inculcate the several respective branches of this duty: yet first of all rejecting one or two, which cannot well be applied to this purpose. To do in another's name, doth sometime denote the assuming another's person, or pretending to be the same with him, the very He. So, many shall come in my name (prophesied our Saviour), saying, I am Christ: to do thus in Jesus's name, is the part of an Antichrist and an impostor. That sense, therefore, hath nothing to do here. Again; to do in another's name, doth often imply doing alterius loco, or vice; in another's name, or stead, as a deputy, or substitute; representing the person, or supplying the office of another. So did the prophets come, and speak in God's name; what they declared, or enjoined, being therefore said to be declared and enjoined by God himself: I spake unto you, rising up early, and speaking (viz. by the prophets, whom he sent, and who are said to come and speak in his name.") And thus the apostles spake in Christ's name: We are ambassadors for Christ; we pray you in Christ's stead, be recon Matt. xxiv. 5. b Jer. vii. 13; xxvi. 5; xiv. 14; James v. 10; John v. 43; Matt. x. 4; Ezra v. 1. ciled. Thus also princes govern, and | but if it otherwise appear displeasing or magistrates execute justice in God's dishonourable to him, we should, from name; whence they are styled gods, as the same principles, carefully decline it. being his lieutenants, administering that The duty is certain, and the reason therejudgment which belongs originally and of evident; for inducement to the pracprincipally to him. Now for this sense, tice thereof, observe St. Paul's example; neither is it so proper, or convenient here; who thus represents himself, in the main it agreeing only to some particular per-employment of his life, acting: The sons, and to some peculiar actions of them; insomuch that others presuming to act, according to that manner or kind, in Jesus's name, shall thereby become usurpers and deceivers. We (and to us all this precept is directed) shall heinously transgress our duty, doing any thing thus in his name, without his letters of credence; without being specially called or sent, or being duly by him authorized thereto. These and such like senses the present matter doth not well admit: the rest that suit thereto, I shall with some distinction in order represent. love of Christ constrains us; judging this, that he died for all, that they who live might not live to themselves, but to him that died and rose for them: the love of Christ, begot and maintained by a consideration of his great benefits conferred on him, was the spring that set St. Paul on work, that excited and urged him forward to action. Thus doing, we shall do in Jesus's name; but if we act out of love to ourselves (to promote our own interests, to gratify our own desires, to procure credit or praise to ourselves), we act only in our own names, and for our own sakes; not in the name, or for the sake of Jesus." II. To do in another's name implies doing, chiefly, for the interest or advantage of another, upon another's behalf or account, as the servants or factors of another. For, when the business is another's, and the fruit or benefit emergent belong to another, he that prosecutes that business may well be, and is commonly, supposed to act in that other's name. Thus our Saviour is in St. John's Gospel expressed to come, to speak, to act in God's name; because he did God's business, (the work which God gave him to accomplish), and entirely sought the glory of God, as he there himself often avouches and professes. And thus, in I. To do in another's name sometime doth signify to do it out of affection or honour to another; for another's sake, because we love or esteem him; v T ὀνόματι being equivalent to ἕνεκα τοῦ ὀνόparos, and did to ovoμa. Thus it is said, Whosoever shall give you a cup of water to drink in my name; because ye are Christ's (is added by way of interpretation, that is, out of respect to Christ, because of your relation to him), shall not lose his reward. And thus surely we ought to do every thing in Jesus's name: all our actions ought to proceed from a principle of grateful love and reverence towards our gracious Redeemer. Let all your actions be done in charity, saith the apostle; if in charity to our neigh-imitation of him, ought we also to do all bour, then much more in love to him, for whose sake we are especially bound to love our neighbour. Upon any undertaking, or applying ourselves to action, we should so reflect thereupon, as to consider, whether that we are going about be apt to please him, and conducible to his honour; if so, remembering what he hath done and suffered for us (what excellent blessings he hath purchased for us, what exceeding benefits he hath conferred upon us), we should, out of love and respect to him, readily perform it; * 2 Cor. v. 20; Rom. xiii. 4; Deut. i. 17. 4 Compare Mark ix. 41; Matt. x. 41; xxiv. 9; xix. 29; xviii. 5. • 1 Cor. xvi. 14. things in his name; remembering that 9, 14. 1 Cor. vi. 19; vii. 23; i. 18; Rom. xiv. 8, 9. |