right and good, with that ardency of love he owes to God, with that purity of intention, with that earnest vigour of spirit, with that undistractedness of mind, with which he should perform it? No: in all our flock we cannot pick out a sacrifice entire and unblemished; such as God requires, such as duty exacts for us. They need, therefore, (all our services need) to be commended and completed by the beloved Son's perfectly well-pleasing performances; they need to be cleansed and hallowed, by passing through the hands of our most holy and undefiled High Priest; to become sweet Evodius, which St. Paul speaks of) from being offered up in his censer." In fine, as all our actions should, in our intention, be works of religion dedicated to God's service and honour; sacrifices, as it were, of gratitude and homage to God; so they ought all to be offered up in the name of Jesus. I add further, we possess, we may truly esteem as blessings, and enjoy them with real comfart, as proceeding from mercy and kindness: now what we honestly endeavour, we may hope shall please God; now we have a free access to God, and may cheerfully present our sacrifies of duty and devotion, with a full persuasion that they shall be accepted. But all this happiness, all these favours and privileges, we must always remember to come from the continued procurement and mediation of the Beloved; so as ever to be ready to acknowledge it, and to return our thanks therefor. To this sense that our apostle here had an especial regard, the words and savoury (or to receive that boun immediately following imply: Doing all in the name of the Lord Jesus, giving thanks to God and the Father by him; that is, in all things we do, taking occasion to render thanks to God, as for his sake being merciful and bountiful to us; bestowing upon us the good we enjoy, blessing our endeavours, accepting our performances. We must not conceit, that any regard any mercy, any favour, any reward, is due to us in equity, is in effect conferred upon us, upon our Own personal score (for, how mean things are we in comparison of his greatness; how vile and filthy things must we appear to his most pure and all discerning eyes; how unworthy of his regard and of his affection must we needs take ourselves to be, if we do but well consider, and are acquainted with ourselves!) but that in him (i. e. for his sake, and by his means) God hath blessed us with all spiritual blessing, in him Eyagitwσry quas, God hath favoured, and cast his grace upon us; valuing us, notwithstanding all our imperfections; loving us, notwithstanding all the spots with which we are defiled, notwithstanding all the offences we have committed; for the relation and alliance we have to Jesus. Nor must we look on our services (the best we are able to perform) as in themselves grateful or satisfactory: for all of them, if we mark them well, we shall find not only quite unprofitable to God, but very defective in many respects; for, who can say he performs anything both in kind, in manner, in degree, thoroughly Acts iii. 26; Eph. ii. 17; iii. 12; 'Ev Tεποιθήσει,Eph. i. 6. Eph. i. 3, 6. VII. Lastly, that to do in the name of Jesus may well imply doing with invocation of him: thus we may understand that place of St. James, where the elders are advised to pray, and anoint the sick in the Lord's name, for to anoint them, imploring our Lord's blessing upon them, and upon those means used for their cure. And thus St. Chrysostom* expounds the words; do all in Jesus's name, that is (saith he) imploring him for your helper in all things; always first praying to him, undertake your business. Doing thus will indeed christen and consecrate our actions; for all things (saith our apostle) are sanctified by the word of God, and prayer; that is, by God's blessing implored, and obtained by prayer; or, if God's word be there taken for his aw, or revealed will, it is there signified, that our actions are not only santified by their lawfulness, or conformity to that good rule, God's declared will; but also by the invocation of his name: however, all our actions, it seems, are unhallowed and profane, if not accompanied with devotion.t That to do thus is our duty, * In locum. Αὐτὸν καλῶν βοηθὸν, ἐπὶ πάντων Μηδὴν μήτε ποιῶμεν μήτε λέγωμεν πρὶν ἢ τὸν θεὸν appears by those frequent injunctions, to pray indesinently, to pray always, to abide instantly in prayer; which do not only import that we should pray often, and continue with patience and earnest ness in prayer, but that we should annex it to, or interpose it among, all our actions, undertaking nothing (at least of consideration or moment) without it. We should do it (our Saviour commands) èv navil zaigo, that is, on every occasion and St. Paul gives the same direction Praying (says he) èv navii zaigo, on all opportunities, with all prayer and supplication in spirit;" (in spirit, that is, I take it, in our hearts at least, and with secret elevations of our mind, if not with our mouth and voice.) And more explicitly otherwhere saith he, Be careful for nothing, but in every thing (in all your affairs) by prayer and supplication, with thanksgiving, let your requests be made known to God.* And thus to do (to accompany all our undertakings with prayer) we are indeed concerned upon many accounts. We need God's direction (being ourselves very blind and ignorant) in the choice of what we attempt; that our ends and designs may be good, conducible to God's honour and our own true advantage. For, as the prophet tells us, The way of man is not in himself, neither is it in man that walketh to direct his steps; and, as the Wise Man adds, Man's goings are of the Lord; how then can a man understand his own way? (implying, since God only knows what is best for us, that we of ourselves, without his direction, know καλέσαι καὶ παρακαλέσαι συνεφάψασθαι τῶν ἐν χερσὶν ἡμῖν ἁπάντων.—Chrys. Τοῦτο δήγε πάντες ὅσοι καὶ κατὰ βραχὺ σωφροσύνης μετέχουσιν ἐπὶ πάσῃ ὁρμῇ καὶ σμικροῦ καὶ μεγάλου Toáуparos Oεov dεí Tov Kalovov.-Plato Tim. Vide Epist. 8. Arr. Epict. 11, 18. *Bene act sapienter majores instituerunt, ut rerum agendarum, ita dicendi initium a precationibus caperetur; quod nihil rite, nihilque providenter homines sine Deorum immortalium ope, consilio, honore auspicarentur.-Plin. in Paneg. * 1 Thess. v. 17; Luke xviii. 1; Rom. xii. 12; Col. iv. 2. Eph. vi. 18. not what to do, whither to go.) The holy f Psal. xxv. 12, 9. h Psal. xxxvii. 23, 24, 31. i Psal. xxxvii. 5; cxix. 5, 133. We Prov. xvi. 3. Luke xi. 9, 10; John xiv. 13; Psal. ix, 10, care. cannot or will not afford them to us, we are like to be so unhappy as to want them. God expects from us, that we should, in whatever we do, acknowledge him: (it is the Wise Man's expression, In all thy ways acknowledge him, and he shall direct thy paths: acknowledge him as the only faithful guide and counsellor; as the only sufficient helper and protector; as the only free arbitrator and donor of good success. Nothing, therefore, is well done, which is not thus done: we cannot be satisfied in what we do; we cannot hope for a comfortable end thereof; we cannot expect a blessing from God, if we have refused, or if we have neglected the recommending our proceedings to his We can, I say, do nothing-not eat, not sleep, not trade, not travel, not study-with any true content, any reasonable security, any satisfactory hope, if we have not first humbly implored God's favour; committing ourselves and our business into his hand, that hand which dispenseth all good, which alone can keep off all danger and mischief from us. God shall send his angel before thee: so did our father Abraham send his servant about his business; having questionless before commended it to God by prayer. God Almighty give you mercy before the man so did Jacob give his sons their despatches toward Egypt. In such a manner did we enter upon all our affairs, we could not but be full of hope, and void of care concering them; for that commonly we are so full of anxiety about the event of what we undertake, whence doth it arise, but from our neglect of this duty? for, having committed our business into so sure a hand, how could we further be solicitous about it? Had we, according to St. Peter's advice, cast our care upon the Lord; or, cast our burden upon him," as the Psalmist exhorts us; had we duly sought and invoked him who never faileth them that seek him, who is nigh to all them that call upon him; we should not have such a load of troublesome care resting upon us; our hearts would be light and free as to all these things; we should be secure, that nothing very bad or disastrous could befall us; we should experience it true, what the prophet affirms in that prayer or psalm to God, Thou wilt keep him in perfect peace whose mind is stayed on thee. Be careful for nothing, St. Paul bids us; but in every thing let your requests be made known to God. If we perform the latter part, the former will naturally be consequent the reon. Thus, in the last place, should we do all things in the name of Jesus (upon all occasions praying to him, or, which is all one, to God, in his name ;) which that we may do (that we are allowed and encouraged to do it) is also a privilege, and an advantage invaluable. In so many ways and particular respects may we and ought we to perform all we do in the name of Jesus: we should do every thing out of grateful affection and respect to him, as our chief principle; every thing as his servants, aiming especially at the pleasing of him, and promoting his honour, as our principal end; every thing according to his will and commandment, as our constant rule; every thing after his example, as our best pattern; every thing in confidence of his gracious assistance and blessing, as our only strength and support; every thing with hope of acceptance purely upon his account; every thing with thankful sense and acknowledgment to God for the mercies and favours conveyed unto us by his means, conferred upon us for his sake; every thing with humble invocation of him, or with prayer to God in his name: in sum, every thing with a due and proper regard had to him; so that he be not passed over or left out in any thing we undertake; but come always into consideration, according as our relations to him and our obligations to him do require. In the performances of which duties, the life indeed of our religion (of all our good practice, of all our devotion) doth consist. To all this I shall only subjoin the mention of one general duty, implied in all and each of those we have propounded, which is this: VIII. That our Lord Jesus should be frequently (and in a manner continually; always, as to the habitual disposition of P Isa. xxvi. 3; Phil. iv. 6. our souls, actually upon all fit occasions) | his excellent perfections, some of our prinpresent to our minds and thoughts. This, cipal relations, and some of our great oblisay, is plainly implied in the former du- gations to him (each of which hath much ties. For, how is it possible we should virtue and force to those purposes), will perform all our actions (yea, utter all our interpose and represent themselves. Frewords) with any sort of regard to him, if quently thinking of him, we shall somewe seldom think of him? Such is the times apprehend him with incessant toil nimbleness and activity of our minds, labouring in the service of God, and in that it is feasible enough to do thus; and, promoting the welfare of men; somein respect to other objects, we commonly times we shall imagine him undergoing experience it done; for animus est ubi all kind of contumelies and bitter pains, amat; whatever we effect, our mind, suffering by the cruel hands and tongues however otherwise employed, will be of spiteful men; we shall, as it were, bethinking on it; it is hard to restrain our hold him bleeding under the scourge, and thoughts from it (the covetous man's heart hanging upon the cross, for our sakes. will be among his bags; the voluptuous Sometimes he will appear to our minds man's mind will be in his dishes; the crowned with majesty, reigning in soverstudious person will be musing on his no- eign power and glory, having all things tions, do he what he can :) why, then, in subjection under his feet; sometimes may we not as well, as often direct our also he will be represented as our Judge, minds toward our Lord, and mix the re- before whose tribunal we must all shortly membrance of him with all other employ- stand, and be obliged to render an acments or entertainments of our thoughts? count of all our doings: which thoughts To do so is surely very requisite, and passing through our minds, will be apt to very expedient toward our good practice. make some impression upon our hearts, Things far distant, or long absent, can to have some influence upon our actions. have small efficacy, or influence it is so, For, can that most amiable and most venwe see, in natural, and it is no less so in erable idea of a person so entirely pure moral casualties; wherein representation and holy, so meek and humble, so full of to the fancy and memory have a force benignity and charity toward all men answerable to that which real conjunction (particularly toward ourselves), be otherand approximation have in nature. As wise than apt to beget some especial love the heat and light of the sun, the further and reverence toward him; than incline he goes, and the longer he stays from us, us strongly to do well, yea, than teach us do the more, proportionably, decrease; what and how we should do so, in conso, according to our less frequently and formity to such a pattern set before us? less seriously thinking upon any object, it occurring to our thoughts, that he is our our affection and our respect thereto de- Lord and Master (who made us, and cay. If therefore we desire, according maintains us; who purchased us to himto our duty, to maintain in our hearts such self, and redeemed us from miserable sladispositions (due affection and due rever- very by his own heart-blood ;) how can ence) toward Jesus; if we intend to suit it fail to raise in us some awe, some sense our actions accordingly with due regard of duty toward him? Will not the apto him; we should, in order to those pur- prehension of what he did and what he poses, apply this so necessary and useful suffered for us powerfully mind us, that, mean, of frequently bending our minds according to all justice and equity, in all toward him; the doing of which, in like- ingenuity and gratitude, we are bound to lihood, will conduce much to the sancti- do only that which will please him? If fying our affections, and to the governing we think of Jesus, when we are setting our actions in a constant performance of upon any action, shall we not thereupon our duty. For we can hardly, sure (ad- be apt thus to interrogate ourselves?— mitting we do seriously believe him to be Shall I do otherwise than he did, or would such as we profess to believe him), with have done, so rendering myself unlike or any competent attention think of him, contrary to him? Shall I be so unfaithbut that thought will be apt to restrain us ful to my glorious Master, as to disserve from doing ill, to incite us to do well; since, together with that thought, some of Acts x. 38. him, or to neglect his service? Shall I were pure and right, his actions warrant. be so unworthy toward my gracious Re-able, and the tenor of his life conspicu deemer, my best friend, my most bountiful benefactor, as to disoblige him, to wrong him, to dishonour him, to grieve him by thus doing? Shall I be so vain and rash as to cross him who is my King, able to control and subdue me? as to offend him who is my Judge, resolved to condemn and punish me? Shall I willfully forfeit that friendship and favour of his, upon which all my happiness doth depend? Shall I procure his displeasure and enmity, from which my utter ruin must inevitably follow? Such considerations have a natural connection with our frequent thinking upon, and the presence, as it were, of our blessed Saviour to our minds; which therefore may be commended to us as an excellent instrument of bettering our hearts and our lives. To conclude: Let us always remember, and consider, that we are Christians, related unto Christ Jesus, and called by his name; and as so, in his name let us do all things. Lord of all power and might; who art the author and giver of all good things; graft in our hearts the love of thy name; increase in us true religion; nourish us with all goodness; and of thy great mercy keep us in the same; through Jesus Christ our Lord. SERMON XXXIV. OF BEING IMITATORS OF CHRIST. 1 COR. iv. 16.-I beseech you, be followers of me: or, I exhort you, be imitators of me. ST. PAUL, by an impartial reflection upon his heart and life, being well assured that he by the divine Spirit was enlightened with a certain knowledge of all necessary truth, and endued with plentiful measures of divine grace; being conscious of a sincere zeal in himself to honour God, and benefit men; being satisfied, that with integrity he did suit his conversation to the dictates of a good conscience, to the sure rule of God's law, and to the perfect example of his Lord; that his intentions * Παρακαλῶ ὑμᾶς, μιμηταί μου γίνεσθε. ously blameless, doth upon all occasions (not out of any self-conceitedness, arro gance, or ostentation, from which he, by frequent acknowledgment of his own defects and his miscarriages,and by ascribing all the good he had, or did, to the grace and mercy of God, doth sufficiently clear himself; but from an earnest desire to glorify God, and edify his disciples) describe, and set forth his own practice, proposing it as a rule, pressing it upon them as an argument, an encouragement, an obligation, to the performance of several duties. So by it he directeth and urgeth the Ephesians to a charitable compliance, or complaisance; a sweet and inoffensive demeanour toward others: Give no offence (saith he) neither to the Jews, nor to the Gentiles, nor to the church of God: even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved: be ye followers of me so he guides and provokes the Philippians to endeavours of proficiency in grace, and the study of Christian perfection: Nevertheless (saith he to them) whereto we have already attained, let us walk by the same rule, let us mind the same thing: brethren, be followers together of me, and mark such as walk so, as ye have us for an ensample. By the like instance and argument, he moveth the Thessalonians to a sober and orderly conversation, to industry in their calling, to self-denial, and a generous disregard of private interest: For yourselves (saith he) know how ye ought to follow us: for we behaved not ourselves disorderly among you; neither did we eat any man's bread for nought; but wrought with la bour and travail day and night, that we might not be chargeable to any of you; not because we have not power, but to make ourselves an example to you to fol low us. The same persons he commendeth, as having by this means been induced to a patient constancy in faith and good works: Ye know (saith he) what manner of men we were among you for your sake, and ye became followers of us, and of the Lord, having received the a 1 Cor. x. 32, 33; iv. 16. b Phil. iii. 16, 17. c 2 Thess. iii. 7, 8, 9. |