Forty-nine Sermons upon Colossians, Part 3 · Sermon 42
THE FORTY SECOND SERMON ON COLOSSIANS,
CHAP. III. VER. XVII.
Verſe XVII. And whatſoever ye do, whether in word or in work, do it all in the name of the LORD JESUS, giving thanks by Him unto our GOD and Father.
DEAR Brethren; The love that the LORD JESUS hath born us is ſo great, and the benefits He hath conferr'd upon us, are ſo various and ſo precious, that we are evidently obliged to give our ſelves entirely to Him, and we cannot ſubſtract from Him without ingratitude, any part of what we are, or have. He hath laid down His life for us. It is juſt therefore that we again do conſecrate ours unto Him. He hath redeemed us at the price of His blood, and by this admirable ranſom deliver'd from death and hell, not only our Souls, but alſo our Bodies, and our whole Nature. We are therefore wholly His, and have no more any other Maſter, but Him; neither is there any juſtice in the world but will adjudge Him the propriety, and poſſeſſion of what coſteth Him ſo dear. But though of right we be his Vaſſals, yet it hath pleas'd His love that we ſhould belong to Him under another much more glorious title. For He hath made us His brethren, having obtained of His Father, that He ſhould adopt us for His children, and accumulated this grace with all the higheſt favours that creatures can be exalted to. I mean, He hath made us partakers of His inheritance, and communicated to us His Nature and His Spirit, and crowned us with His immortality, and with His glory. Though he had not ſhed His Blood for us as He did; who ſeeth not, but that this His great and divine liberality ſhould have purchas'd Him all the life, and being, and motion we can have? and that to divert any part of it from His ſervice, would be a robbing of Him and a bereaving Him with abominable Sacriledge of a thing belonging to Him ſo legitimatly, and for many ſo juſt and weighty reaſons. If we be not the moſt unjuſt and ingrateful perſons in the world, we ought all to have ſuch ſentiments, and conſequently look upon our nature, and our life, as things no longer ours, but JESUS CHRIST's; and diſpoſe of them not after our own phanſie, and for our own intereſt, but at His pleaſure, and for His glory. And as you ſee that the ſervants of a Prince (above all thoſe whom he hath particularly obliged and favoured) do ſet up his arms through all their houſes, and adorn their Halls and Chambers with his Picture, and have his praiſes alwayes in their mouth, and fill up their whole life with his name and glory; ſo ſhould we do to JESUS CHRIST, and with ſo much the more zeal, for that He is a LORD infinitely more rich, more clement, more liberal, and more beneficent than any Monarch of the Earth. Let our Souls and Bodies therefore bear His badges; let His glory appear exalted in all our actions; let the words of our mouths be dedicated to Him; and our whole lives full of His Name, breathing throughout nothing but His honour and ſervice, without ever ſwerving from His Will, from His intereſts. This, Beloved Brethren, is the Leſſon which the Apoſtle S. Paul now gives us, in the words that you have heard. And whatever ye do (ſaith he) whether in word or work, do it all in the name of the LORD JESƲS, giving thanks by Him unto our GOD and Father.
By theſe words he concludeth that excellent exhortation which he makes to all Chriſtians in general, of what ſex, or age, or condition ſoever. He began it at the firſt Verſe of this Chapter, and continues it on to our Text, pointing out in it briefly, but divinely, as you have heard in the precedent exerciſes, our principal duties; on one hand the mortifying of the fleſh with its luſts, as fornication, covetouſneſs, wrath, and the like; on the other hand, the ſtudying and exerciſing of all Chriſtian vertues, as humility, kindneſs, patience, gentleneſs, charity and peace. To all theſe he addeth, our knowing and continual meditating of the Word of GOD, with Pſalms, and ſpiritual Hymns. And here it was, we made ſtay in our laſt action upon this Subject. Now, that he might not ſtand to treat ſeverally of all a Chriſtians other duties, which would be prolix, and even infinite, and a Diſcourſe of too great extent for an Epiſtle, before he paſſeth to that particular exhortation, which he addreſſeth in the following Verſes to ſome certain ranks of believers, as to Married perſons, to Fathers, to Children, to Servants and Maſters, he cloſeth up his firſt matter, with the precept he here gives us. A precept verily excellent, and well worthy to Crown his exhortation, ſince it comprehends in few words all the duties of a Chriſtian, both thoſe which the Apoſtle hath expreſly pointed at, and thoſe which his deſign of brevity cauſed him to paſs over in ſilence, without ſpeaking of them by name. To the end we may give you an expoſition of it, we will endeavour, (by the grace of our LORD) to explain one after another, the two parts, that offer themſelves in it: Firſt, that whatever we do either in word or work, we do it all in the name of the LORD JESƲS. Secondly, that we give thanks by Him to our GOD and Father
When the Apoſtle pronounceth, that all we do in work or word be done in the name of the LORD JESƲS, he clearly gives Him our whole life. For theſe two ſorts of things, which he ſubjecteth unto Him, words and works, do comprehend all the other parts of our life; it being evident that nothing iſſues from us, but what may be referred to the one or the other of theſe two kinds: They are either words, or works. Words are the fruits of our mouths; works are the effects or actions of our other parts and faculties. I acknowledge, that beſide this, our ſpirit alſo does act within us, when it knows or conſiders things, and deſireth or rejecteth them. But beſides, that theſe internal actions might be put into the rank of our works, by extending the word a little beyond its ordinary ſignification, (as in effect ſome interpreters do give it ſuch a meaning here) beſide this, I ſay it is evident, that moſt of the conceptions, and affections, and reſolutions of the Soul do refer to words, and external works, as being the principles and motives of them. For it is not poſſible that our words and works ſhould be in the name of our LORD and Saviour, except our underſtandings and wills do ſo addreſs them, and it's properly this action of the Soul, the Apoſtle ſignifies, when he orders, that we do in the name of CHRIST all we do. The tongue indeed pronounceth the words, and the hands and other parts of our bodies do execute thoſe actions of ours, which are called works. But it's the Spirit that moves them all, and that directeth and guideth on their functions to that end or deſign it hath propoſed to its ſelf, and draws them from ſuch motives as it hath conceiv'd, and form'd within its ſelf. And it is properly upon this, that the difference of mens actions doth depend. It's this Character that gives them the name, and title they have in Chriſtian Morality. Works, that are the ſame as to the external action, do ſometimes prove nevertheleſs very different, and even contrary, one good, another bad; becauſe the Spirit that produceth them is not the ſame. As for inſtance, the alms of an ambitious man, and of a true believer have no external difference; the ones act in that regard is the ſame the others is; yet if you conſider the inward ſprings of them both, you will find that the one is a piece of vanity, and the other a fruit of charity. Whence it comes, that notwithſtanding all the reſemblance they have in open view, they are yet at the bottom, works of a quite different nature; the one evil and condemned of GOD, the other good and acceptable to the LORD. The one with all its outſide paint and colour, is an act of vice, the other of vertue. The ſame is to be ſaid of thoſe two kinds of Preaching, which the Apoſtle, mentions in the Epiſtle to the Philippians; the one of thoſe that Preached CHRIST through envy, Phil. 1.15, 16.and of contention; the other, of ſuch as preached Him of good will, and of love. The language of them both was the ſame; but the diverſity of their deſigns render'd their actions ſo different, that the one's to ſay the truth was a ſacriledge, and an abomination; the other's on the contrary, one of the beſt and moſt excellent works of Chriſtian piety and charity. Thus you ſee the rule, which S. Paul gives us, to order all the external actions of our lives, our words, and works; even that we do all in the Name of the LORD JESƲS.
The rule is ſhort and eaſie; but of vaſt and almoſt infinite uſe. As a little ſquare ſerve's an Artificer to deſign, and mark out a multitude of lines, and to diſcover and correct all thoſe that are amiſs; ſo by this little rule, which the Apoſtle puts in our hands, there is no humane action but we may certainly perceive, whether it be right or wrong; good or evil; and conform to the will of GOD, or otherwiſe; neither is there any part of our lives, but this rule, if we take care to adjuſt them by it, is capable of guiding and forming unto perfection. Now as the name of GOD in Scripture ſignifies ſometimes that Ebrew word of four Letters, which the LORD takes for His name and memorial diſtinguiſhing Himſelf by that appellation, from all thoſe GODs, to whom the error of Nations wrongfully gave that quality, and the honours due to it; ſo likewiſe the name of JESUS is ſometimes taken, for this very word JESUS, which (as you know) is the name that was given Him by the expreſs command of GOD. And ſo thoſe of the communion of Rome ſeem to underſtand it, Phil. 2.10.in that paſſage of S. Paul, where it is ſaid, that in the Name of Jeſus every knee ſhould bow, of things in Heaven, and things in Earth, and things under the Earth; uncovering, as oft as they hear the word JESUS pronounced; as if the Apoſtles meaning were, that all creatures, coeleſtial, terreſtrial, and infernal, ſhould do reverence when thoſe two Syllables JESUS are uttered. Wherein verily they are much miſtaken: the import of that paſſage beeing quite otherwiſe. It's not thus neither, that S Paul takes the name of JESUS in our Text: as if he ſimply intended that in our actions and diſcourſes we ſhould not fail to intermix alwayes the word JESUS, having it inceſſantly in our mouths, and never doing nor ſaying any thing without pronouncing it firſt. Far be it from us to imagine that ſuch a thought ſhould fix upon the Apoſtles mind. It is not the word, nor the letters, or ſyllables of this name that he recommends unto us. I grant, we cannot have it too much in our mouths; provided it flow into them from the heart, and that it be a religious and reſpectful conſideration, which makes us mention it, and not a vain and childiſh ſuperſtition, as if there were ſome ſecret vertue annexed unto words.
We are to note then in the ſecond place, that as the Name of GOD is very often taken in Scripture for the power, the authority, the will, reſpect, and conſideration of GOD; in like manner is the Name of JESUS. Thus Moſes foretelling the coming of the Meſſiah; Deut. 18.19.And it ſhall come to paſs (ſaith he) that whoſoever will not hearken unto my words, which He ſhall ſpeak in my Name, I will require it of him. Which He ſhall ſpeak in my Name, that is, by my order and authority, and in acquitting himſelf of the charge which I have committed to Him; And it's thus we frequently read, that the Prophets ſpake in the name of GOD; that is, by His expreſs command, they being ſent and diſpatched from Him. 2 Kings 2.24.And it's ſaid of Eliah, that he curſed the children that reviled him in the name of the LORD, that is, by His authority. And this form of ſpeech was ſo common among the Jews, that the Prieſts and Elders demanded of the Apoſtles in the fourth Chapter of the Acts, Acts 4.7.in whoſe name they had done that miracle; meaning upon whoſe authority, and by whoſe order they had undertaken it. The ſame expoſition is to be given of that which the Pſalmiſt ſingeth, We will boaſt in the name of the LORD our GOD, Pſal. 20.8.25.that is, in His help, and power; and ſpeaking of the faithful unto GOD, They ſhall rejoyce (ſaith he) in thy name; that is, in the confidence they have in thy power and goodneſs; of like import is that which he addeth, that the Horn of His anointed ſhall be exalted in His name; that is, by His might, and by the vertue and order of His providence. So David entring into combat with the Philiſtin, 1 Sam. 17.4….Thou comeſt againſt me (ſaith he) with a ſword, and with a ſpear, and with a ſhield; but I come againſt thee in the name of the LORD of hoſts, whom thou haſt defied. In the name of the LORD, that is, for His glory which thou haſt reproached, and in aſſurance of His protection and ſuccour; in the ſame ſenſe, that King Aſa mean't it on a like occaſion. Help us (ſaith he) O LORD our GOD. For we rely on Thee, 2 Chr. 14.11.and are come forth in Thy name againſt this multitude; that is, in Thy quarrel, and with confidence in Thee.
It's therefore in the ſame manner, we are to take this phraſe in the name of CHRIST, which often occurs in the Books of the New Teſtament, as in S. Matthew, Prophecying, and caſting out Devils in the name of the LORD, that is, Mat. 7.22. & 24.5 Acts 5.28.by His authority, and in His might; and when men are ſaid to come in His name, that is, to avouch themſelves His, and to affirm themſelves ſent by His order; to ſpeak, and teach in the name of JESƲS CHRIST, and likewiſe to be aſſembled in His name, Mat. 18.30.that is, for His cauſe, and unto His honour, and with confidence in Him. It's in this ſenſe the Apoſtle takes theſe words in our Text. Do all things in the name of the LORD JESƲS. He means, firſt, that we refer all we do unto His glory, and take His honour for the end of all our actions: and ſecondly, that we act according to His will, and order; and laſtly, with an entire confidence in Him; not preſuming ought of our ſelves; as if we were able to do any thing conſiderable by our own ſtrength: nor expecting any ſucceſs, but only from His favour, and benediction. Such is the rule, which the Apoſtle here gives us.
By it you ſee, Firſt, that he baniſheth out of our lives, all the unfruitful works of darkneſs, that is all vitious actions, actions contrary to juſtice, to charity, and to other Chriſtian vertues; it being evident, that if we do nothing but in the name of the LORD JESUS, we ſhall do none of theſe things; ſince they all are oppoſite to His will, to His commands, and to His glory. Secondly, by the ſame means he perfecteth and enliveneth all thoſe works of ours, which of themſelves and in their kind, are good and commanded of God; engrafting them, by this rule, upon the true motive from which they ought to proceed, and directing them to the true end unto which they ought to tend, which is without doubt the name of CHRIST, and clenſing them from all that impurity and viciouſneſs which vanity, or ſelf-love might taint them with. Good will be truly good, if we do it in the name of JESUS CHRIST, that is, for His ſake, upon conſideration of Him alone, without ſeeking the approbation and acceptance, or the intereſt and ſervice of any other. Laſtly, by the ſame rule, the Apoſtle ſanctifies thoſe of our words and actions, which are in their own nature indifferent, purifying them by the name of the LORD from the filth and abuſe wherewith the viciouſneſs of men doth pollute them, and elevating them to a degree of moral goodneſs, which they had not of themſelves, in that he conſecrates them to the name of the LORD, and makes them to ſerve grace, whereas of themſelves they were inſtituted only for the uſes of nature. For inſtance, if you obſerve this rule of the Apoſtle in your eating and drinking actions, as every one knows indifferent of their own nature; firſt this ſacred name of the LORD JESUS will purge the exerciſe of them, of the exceſſes of intemperance and drunkenneſs on one hand; and of the vain and fooliſh ſcruples of ſuperſtition on another. Secondly, being referred to the honour of GOD, and accompanied with invocation of His grace, and thankful acknowledgement of His bounty, of indifferent as they were in themſelves, they become good, and holy, and acceptable unto GOD.
However, I willingly grant, that we muſt not ſo take the Apoſtles precept, as if we were obliged in every act, even to the leaſt word we utter, to raiſe our thoughts actually to the name of JESUS CHRIST, and expreſly implore His aſſiſtance by a particular prayer, and formally eye His glory. It ſufficeth, that we frequently, and ordinarily make this application of mind, to the name, to the command, to the help, and to the glory of our LORD. But neceſſary it is, that we have the habit of this holy diſpoſition ſo formed and radicated in our hearts, that even when time or place, or ſome other neceſſity ſurprizeth us, and gives us not the leiſure to think actually on the name of the LORD, our ſouls yet do bend that way, as of themſelves, being ſo habituated to it, as without other diſcourſe or conſideration, they may as to the ſubſtance, diſcharge this duty: and never do, nor ſay any thing that tendeth not to the glory of our Saviour, and is not conform to His will, and conſiſtent with the reſolution we all ought to have of relying on JESUS CHRIST alone, and referring none of our actions to any other end, than His honour.
But I come to the other part of our Text, wherein the Apoſtle adds, that we give thanks by JESUS CHRIST unto our GOD and Father. Theſe words may be taken two wayes, either for another precept apart added to the former; or for ſome part and dependance of it. In the firſt relation, it's a new order the Apoſtle gives us, to thank GOD for the benefits He hath vouchſafed us in His Son. He gives the ſame order to the faithful at Epheſus, in welnigh the ſame words. Giving thanks alwayes (ſaith he) for all things in the name of our LORD JESƲS CHRIST, unto our GOD and Father. Under the ſecond conſideration, the words are a reaſon of what he recommended afore, and the title, under which we ought to do all things in the name of the LORD JESUS; namely, for the rendring unto GOD the Father by His Son the thanks we owe him: ſo as our whole life may be but homage, and a perpetual act of gratitude to GOD by JESUS CHRIST His Son our LORD. For it is not to be doubted, but that the beſt and moſt proper means of thanking GOD the Father for thoſe infinite benefits He hath confer'd upon us, by the communion of His Son, is ſo to frame our lives, that we neither do nor ſay any thing, but in the name of that Son of His: that is, (as we have explained it) according to His will, and for His glory. Now though it import not much which of theſe two expoſitions we follow; ſince at the bottom the thing is ſtill the ſame; yet it ſeems to me the latter is more pertinent, becauſe it doth better and more clearly connect the Apoſtles words.
Thankſgiving is one of the moſt neceſſary and moſt univerſal offices of a Chriſtian. For if it be ingratitude to receive a kindneſs from any one, without reſenting it, and giving him thanks for it; what moment of our lives is there, wherein we are not obliged to perform this duty unto GOD? Firſt of all, this being of ours, this life, this body, this ſoul, and all the faculties of our nature, are largeſſes of His, which for all they be common to us with other men are not to be deſpiſed, but ought to be conſider'd as effects of an infinite goodneſs. Then again, what remerciments, doth not the ſending of His Son into the world, and the death He ſuffered for us by the will of His Father, oblige us to? What ſhall I ſay, as to thoſe infinite bleſſings. He hath obtained for us, the remiſſion of our ſins, our adoption to the number of His children, the glory and immortality we hope for? Add hereto, His continual providence both over His Church in general, and over each of us in particular; His favourable bearing with us, however great be not only our infirmities, and imperfections; but even infidelities and ingratitudes; the admirable conſtancy of His Divine grace, which our indignities can neither overcome, nor put off; and imperfections; but even infidelities and ingratitudes; the admirable conſtancy of His Divine grace, which our indignities can neither overcome, nor put off; and though often refuſed, or ill receiv'd, yet ceaſeth not to follow us; but He comes again towards us every morning, and diſpatcheth daily ſome new Herald to ſollicit us to repentance; this Sun that ſhines about us; this air with which he refreſheth us; ſo many various fruits of the earth, with which He feedeth us; the Word of His Goſpel, by which He inſtructeth us; His Sacraments, at which He feaſteth us; the voice of His Spirit, either to comfort us, or awaken us in our evils; the ſtrokes of His paternal diſcipline, which he ſo aptly adminiſtreth, tempering them in ſuch ſort, that it is eaſie to ſee; He ſcourgeth us for our amendment, to win us, not to deſtroy us. And if we love our Neighbours as we ought, what ample matter of thankſgiving, doth GOD's dealing with them afford us? His forbearance to ſome, waiting for, and inviting them to repentance? the grace He exerciſeth towards others, either in bringing them to, or conſerving them in His Son? the admirable gifts, ſo richly and ſo wiſely diverſified, which He imparteth to one? and the proſperous ſucceſs wherewith He favours the employment of others? there being not a perſon in the Church, how unfurniſh'd and inconſiderable ſoever in our ſeeming, but this good Maſter hath given one or other of His talents to? Though we had the tongues, and voices of all the Angels of Heaven, yet could we not worthily acknowledge, or repay with thanks enough, a goodneſs ſo ineſtimable, and ſo every way infinite.
But obſerve, that it is to our GOD and Father the Apoſtle ordereth us to make our thankſgivings: and reaſonable it is, that the glory of it ſhould be given Him, ſince He is the firſt and head ſpring of all. Not but that we may rightly addreſs our retributions as well as our petitions unto the Son alſo, and the Holy Spirit, according to the examples the Apoſtles themſelves have left us of it in divers places of Scripture. But both in the creation, and alſo in the reſtauration of the world, the Father is ſtill repreſented unto us as the firſt principle of the action, the Son and the Holy Spirit acting next; as perſons who ſubſiſt in ſuch order, that the Father is the firſt, the Son the ſecond, and the Holy Ghoſt the third; though ſetting aſide this order, and the diſtinction of their perſons, their nature be in all things, and every way the ſame, in reſpect both of eſſence and of properties or attributes, and of all eſſential operations. In fine the Apoſtle preſcribes yet further, that it be by JESUS Chriſt we render thanks to GOD the Father. Firſt, for that He is as it were the firſt and the chiefeſt channel, by which all this goodneſs of GOD is poured forth upon us. For it's He alone that hath acquired all the graces which mankind poſſeſs; by reaſon whereof He is called the Sun of righteouſneſs, the light and the Saviour of the world, the Prince and the author of life, in whom dwelleth all the fulneſs of the Godhead bodily; And Secondly, becauſe our thanks themſelves cannot be grateful to the Father, nor come into His preſence before the throne of His grace, except they be addreſſed and preſented by JESUS CHRIST, who alone is able to perfume both our perſons and our poor performances, with that odour which is neceſſary for all that would appear without confuſion, before this Supreme Majeſty. This is that, Beloved Brethren, which we had to deliver to you, for the expounding of theſe words of S. Paul.
There remaineth now the chiefeſt point of all; even that you engrave them deeply on your hearts, and take them for the rule of your whole lives, applying them to each one of your actions, and making thoſe wholſome uſes of them, which this great Apoſtle gave them for. I will point at ſome of them at preſent, beſeeching GOD to bleſs them unto your edification, and remit the reſt to your own pious meditation. Obſerve then firſt, for the confirmation of your faith, that excellent proof the Apoſtle gives us here, of the Divinity of the LORD JESUS. For as the Epiſtle to the Hebrews concludeth it, from the Father's naming Him His Son, Hebr. 1.5, 6.and treating Him quite otherwiſe, than he doth the Angels, the higheſt of all creatures; ſo may we reaſon in like manner from this paſſage of S. Paul, and ſay as that Epiſtle ſaith of the Angels; of which of the Prophets, or the Martyrs, or the Apoſtles, o… of all the Angels of Heaven was it ever ſaid unto the Faithful, Do all things in his Name? Sure the faithful both in the Old Teſtament, and in the New, neither believe, nor hope, nor rejoyce, nor ſpeak, nor act but in the Name of GOD: and there is not one to be found in the Divine records, whoſe piety and the exerciſes that depend upon it, are addreſs'd to a meer creature. Here, as you ſee the Apoſtle requires, that not only ſome part of our faith, but that our whole life, and all our ſanctification, be referred to the Name of the LORD JESUS. It muſt be therefore neceſſarily concluded, that He is, not a meer creature, but very GOD, of an infinite goodneſs, power, and wiſdom, eternally bleſſed with the Father. It is not poſſible, that an inferiour nature ſhould be the ſupport, and the foundation, and the laſt, and higheſt end of all the works and words of all the faithful. Either all the Scriptures of GOD are to be effaced, and new ones made after the fantaſie of Heretiques, or it muſt be confeſs'd, that this JESUS is GOD, to whom they give a Name, capable of being both the beginning, and the end of all parts of the lives of all the faithful that are, or ever ſhall be in the world; conformably to their own aſſerting elſewhere, that He is the Father of eternity, the Prince of peace, our great GOD, and Saviour.
Judge again, My Brethren, if it be not an outrage unto Him, and an inveſting of creatures with ſome part of this glory of His, to require, (as thoſe of the Communion of Rome do) that part of the piety, of the good works, and of the very faith of Chriſtians, be in the Name of Saints of one and the other Sex: who, how ſublime, and excellent a dignity ſoever you give them, cannot after all, be ſet above the rank of creatures. We daily hear them repeat their Oriſons, ſay their Beads, ask and give Alms, one of the choiceſt Sacrifices of Chriſtian Religion, make their pilgrimages for devotion, build their temples, conſecrate their images and their holy places, and their preciouſeſt poſſeſſions, and in fine their own perſons to the name of the Bleſſed Virgin, of S. Peter, of S. Denis, and a multitude of other creatures ancient and modern. Adverſaries! where find you the inſtitution of theſe Devotions? In what Prophet, or in what Apoſtle have you read a command for them? In what Goſpel, or in what Acts, and in what Divine Hiſtories have you obſerv'd examples of them? What would S. Paul ſay, if he were in the world to ſee his diſcipline ſo ſtrangely forgotten among men that make profeſſion to hold him for one of their principal Apoſtles? He recommendeth to us, not one of theſe names to which you oblige your ſelves. He ſpeaks of none, but that of the LORD JESUS; it's in that name alone, he commands us to do, all we do, whether in word or work: becauſe indeed, Acts 4.12.there is none other under heaven given unto men, wh…eby we muſt be ſav'd, as ſaid S. Peter, the ſame Peter, whom you pretend to be the head and the foundation of your Popes. S. Paul, ſure gave and conſerved this glory to his LORD's name alone, with ſo much zeal and jealouſie, that underſtanding how ſome in the Church of Corinth joyned in ſome ſort the names of ſervants of His with it, calling themſelves, 1 Cor. 1.12.ſome of Paul, others of Apollos, others of Cephas, and others of CHRIST; as you ſee among our adverſaries at this day, ſome call themſelves of Auguſtine, others of Francis, and others of JESƲS; this Holy man cryes out upon it as a Sacriledge, and an utter overthrowing of Religion. Is CHRIST divided? (ſaith he) was Paul crucified for you? Ibid, ver. 13.or were you baptized in the name of Paul? Preſcribing by theſe words, or rather by this flaſh of lightning, that the faithful ought not either call, or diſtinguiſh themſelves, or glory, or ſpeak, or do whatever in Religion, in any other name, than that of this holy and merciful LORD, who was crucified for them, and in whoſe name alone they were baptiz'd. Yea, he thanketh GOD that he had adminiſtred baptiſm but to few of them; leſt any once ſhould thence taken occaſion to believe or ſay that he had baptiz'd in his own name. Then a little after reſuming the diſcourſe, ſo much took he the thing to heart; 1 Cor. 3 4, 5, 9.Are you not carnal (ſaith he to theſe people while one of you ſays, I am of Paul? and another, I am of Apollos? Who then is Paul, and who is Apollo… but Miniſters by whom you believed, even as the LORD gave to every man? Ye are GOD's Husbandry, Ye are GOD's building. Is not this a telling us plainly, that we ought neither bear the name of any other than of GOD; nor act in matters of piety, in any name but that of JESUS CHRIST? In which likewiſe he here commandeth us to do, and ſay all that we ſhall act in word or work?
But having conſidered what the Apoſtle affords us here againſt error, for the inſtruction of our faith; let us now obſerve what he teacheth us for the correction of our manners, which is his principal intention. He teacheth us, My Brethren, that if we will be truly faithful perſons, and Chriſtians, as we make profeſſion to be, we muſt have JESUS CHRIST continually before our eyes; muſt examine, addreſs, and ſute our actions, our ſpeeches and purpoſes unto the name of CHRIST; take it for the North-ſtar in our courſe, and in one word for the rule of our whole life. That we never do any thing little or great, otherwiſe than in His name. That His name be the only motive inducing us to ſpeak, and act; and the only mark at which our words and actions tend. Think now firſt, how great our confuſion ought to be, The Apoſtle willeth, that whatever we do in word or work, we do it all in the name of the LORD JESƲS; and the moſt of us quite contrary, do almoſt nothing in His Name. Heaven and earth are witneſſes, that the name of JESUS hath no part in our works or words. They are all conſecrated to His enemies; they are inſpired by their ſpirit; and aim at nothing but their intereſts. Tell me, ye covetous, is it in the name of JESUS CHRIST that ye toil night and day to heap up dung? Is it He that taught you thoſe black arts and inhumane dexterities, to ſpoil the Orphan, and the Widow for the enriching of your ſelves? Have you had the confidence to call upon the name of JESUS, that He might teach you and guide your hands to work deceit, and bleſs your violences? Is it to advance His glory, and give His name a good odour, that you make your ſelves famous among the Vaſſals of Mammon? not diſdaining any part of his drudgery, how diſtaſtful ſoever to GOD and man? And you that are ambitious, can you indeed perſwade your ſelves, that thoſe vanities that take you up, are ſo important unto JESUS CHRIST? Or that it is in His Name you loſe your time about them? You alſo, whom the fleſh and its pleaſures do drown in their ordures; in conſcience, is it in the name of JESUS CHRIST you are employed? Is it for His glory, or according to His will? I ſay as much of the revengeful and the drunken, and of all thoſe that ſerve any one of the other vices, which JESUS CHRIST hath expreſly condemned, and forbidden. No one of all theſe do's act in His name. Dear Brethren, let us renounce theſe things, if we will be Chriſtians. Let us never make any enterprize, never ſet upon any action, but firſt conſider, whether it may be done in the name of the LORD JESUS; that is, whether it be ſuch as we may with a good conſcience implore His help to finiſh it: and judge either proper to advance His glory and conform, or at leaſt not contrary to His will, and intereſts. Hereby we are obliged to baniſh out of our lives? firſt, all vitious actions, of which none can be done in the name of JESUS CHRIST, ſince they are all diſpleaſing to Him. And they that in deſigns of ſuch nature have the impudence to ask aſſiſtance of Him, (as ſome there be, whom ſuperſtition hath inſpir'd this ſottiſh conceit into, that they may do evil for a good end) theſe I ſay offend JESUS CHRIST exceſſively, rendring Him guilty of their crimes, as much as in them is, and inviting Him to take part in their vices. But this rule of the Apoſtle doth not only oblige us to eſchew evil, and abſtain from ſin. It requireth alſo, that what good we do, be done for CHRIST's ſake, and in His name; that in our alms, and in our devotions, and in all the acts of our piety and charity, we ſeek nothing but His glory, the fulfilling of His will, and the advancement of His Kingdom, and not the praiſe of men, or the intereſt of our own affairs. It's a taking of His name in vain to do otherwiſe, It's a prophaning the actions of vertue, by employing them in the ſervice of fleſh and blood; them which of their own nature, and by GOD's intention, are not to be done but for His glory, and for His Son's name ſake.
In fine, this maxim of the Apoſtle's embracing generally all the things a Chriſtian doth both in word and work; 'tis evident that it ought to regulate thoſe alſo, which are in their own nature indifferent; he never ſetting about them, but when he may do them in the name of CHRIST. For though the nature of them be indifferent, the uſage of them is not ſo; but muſt be governed by the good and the evil, that may thence redound, either to, or againſt the glory of GOD, and the edification of men, as the Apoſtle ſayes elſewhere; All things are lawful for me; but all things are not expedient; All things are lawful for me; but all things edifie not. Whence you ſee, 1 Cor. …0.2….how vain the pretext of thoſe is, who excuſe the exceſs of their habits, of their tables, and of their houſes, by the liberty, which they pretend the LORD hath left them, to clothe, and feed, and lodge themſelves, as they think good; alledging that He hath not forbidden them Velvet, or Silks, or Gold, or Silver, or precious Stones, or Tapiſtry, or any ſort of Furniture; nor excluded from their Tables any kind of Meats, or Services, they being taken with thankſgiving. I grant the uſe of theſe things to ſpeak in general, is free; they all being created of GOD for man. Yet this hinders not, but each of you ought to obſerve certain rules about them, and this one in particular, namely, that ye conſider whether the thing be ſuch as ye may do it in the name of JESUS CHRIST; whether the money you waſte in it, might not be better employed in the ſervice of His poor, or of His Sanctuary; whether your making men believe that you are vain glorious, or intemperate, or voluptuous, by clothing or lodging, or treating your ſelves more richly and more magnificently than beſeems your condition; whether this opinion, I ſay, which you give your Neighbours of you, does not ſcandalize them; and be not prejudicial unto the name and intereſts of our Saviour.
Hence again appears, how inexcuſable they are that marry with perſons of a contrary Religion, I confeſs, that Marriage is honourable; and that it is not prohibited to any: But this action, as well as all a Chriſtians others, muſt be done in the name of the LORD JESƲS; 1 Cor. 7.9.and ſo much the rather, for that it is more important, and continues as long as our lives. Wherefore the Apoſtle doth expreſly modifie the liberty he gives the believing widow by this exception. She is at liberty (ſaith he) to marry again; only ſo as it be in the LORD. Now judge if it be a marrying in the LORD, when you make alliance with a perſon allienate from your communion; who will be a ſnare to pervert you from it; will pluck the name of CHRIST out of your houſe; and conſecrate your blood to error; and be ſo far from helping you in the exerciſes of your piety, that the perſon will diſturb them.
In fine, this ſaying of the Apoſtle's ſhews us alſo, what we are to think of Dances and Balls, and ſuch other vain pomps of the world; If you can truly ſay, that it is in the name of CHRIST you Maſque and Dance; I will accord, that you fail not of your duty in it. But if it be clear, and manifeſtly known as it is, that the LORD JESUS hath no part in theſe follies, that in them His name is blaſphem'd rather than glorified; that His Spirit breaths not in them, but indeed the Spirit of Satan, and the world; that ſcandal is given in them, but no edification received; confeſs it a thing contrary to your duty. Add not impudence to guilt; acknowledge if you be a Chriſtian, that it's a violation of the Apoſtle's order, to participate in ſuch things which neither are, nor can be done in the name of our LORD JESUS CHRIST. I advertiſe you particularly of it, becauſe we are entring on the ſeaſon, in which the world is won't to give it ſelf the greateſt licence for ſuch debauches. Dear Brethren, let not it's ill examples ſeduce you. Let not the cuſtome of the age, nor the pleaſing of men, induce you to forget the reſpect you owe to the Apoſtles voice, and the Churches conſolation. Seek your joys in the ſervice of your LORD, and Saviour, and in the meditation and expreſſing of His life; and having always before your eyes, the love He beareth you, the death He ſuffered for you, and the Heaven to which He calleth you, love Him with all your heart; and whatever you do, whether in word or work, do it all in the name of this ſweet and merciful Saviour, rendring thanks by Him to our GOD and Father, unto His glory, and the edification of your Neighbours, and your own Salvation. Amen.