is to be guided in every word which he utters, and in every act which he performs, is that of a high and sacred regard to his Divine Master; and the temper of mind to be constantly maintained by him, is that of thankfulness to God by the Lord Jesus Christ. No language can, upon these points, be more express and decisive than this of St. Paul: "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." With a view to a practical illustration of this subject, it may be useful to consider more at large, first, the principle; and, secondly, the disposition here enjoined by the Apostle and while engaged in these meditations, let us faithfully inquire, each person for himself, whether this Apostolical injunction is followed by us; whether, in reliance upon the grace of God, we seriously endeavour to obey it? I. In examining the principle by which we are to conduct ourselves, the chief point to be ascertained is this: What is the meaning of doing all things in the name of the Lord Jesus? In what sense is this expression to be interpreted, so that it may at the same time not be lowered in its import, and yet be applicable to the business of common life? The Apostle intended by the expression to enjoin the Christian converts to speak and to act as Christians; to conduct themselves as disciples of that Master whom they engaged to obey, as the faithful and affectionate followers of the gracious Redeemer whom they professed to love. Every man who assumes the title of Christian will acknowledge, that thus far at least there can be no mistake as to the meaning of the phrase: but it is not every man who will pursue the inquiry into its details. We are apt to be contented with certain vague notions about religion, and to acquiesce in a very general kind of phraseology: and hence multitudes who profess and call themselves Christians, and who would be much offended if their claims should be questioned, have really no practical or scriptural views upon the subject; they are Christians, so-called, and that is sufficient: as to doing all in the name of the Lord Jesus, if such a duty demands any particular reference to Christ, as the rule of action, it never occurs to their minds; if suggested on any occasion, it is at once cast aside as unreasonable and impracticable. It can, however, require no lengthened argument to prove, that an alleged Christian, who on ordinary occasions never thinks of Christ, who speaks and acts without any consideration as to the accordance of his words and deeds with the rule of the Gospel, or the character of him who gave it, cannot be said to do every thing in the name of the Lord Jesus. He may act upon general principles of integrity and benevolence; he may be what the world considers a fair, and respectable, and honourable man; but he is not influenced by the motives which Christianity requires. To do all things in the name of Christ, or to pursue the conduct enjoined upon us as Christians, must imply an habitual reference to Christ, an habitual reliance upon his aid, an habitual love to him. We are bound to our Saviour not merely by a few nominal ties, and by certain outward privileges and distinctions, but by obligations of entire allegiance. We are not to regard ourselves as partly the servants of Christ, and partly the servants of the world: but while necessarily conversant with the world, as belonging wholly to Christ; as redeemed by his blood, as quickened by his Spirit, as living testimonies to the purity and excellency of his religion. 1. There must be, then, an habitual reference in our minds, on all occasions, to the Lord Jesus Christ; to his precepts, to his example, to the advancement of his glory. To his precepts. When about to do any thing in word or deed, we must be led by the rule of St. Paul; or rather by the direction of the Holy Ghost, delivered to us by the Apostle; to consider, not what does the world say upon the subject, but what has Christ said; or what has been said by his authority? Is a man who calls himself a Christian, disposed to be censorious? to retaliate injury? to pass a harsh and uncandid judgment upon his brother? he is expressly commanded to pursue a course of conduct entirely the reverse of this to be mild and merciful; to love even his enemies; to pray for them which despitefully use and persecute him. The spirit by which he is to be influenced is, that which hopeth all things, and believeth all things; which is so far therefore from doing hurt to any one, either in word or deed, that it will, under the most unfavourable circum- stances, lean to the side of candour and charity. We see little of this spirit, it must be confessed, in the world; little of it among professed Christians; and the reason is obvious: many persons who seem to be religious, are deceiving themselves, and others, who have a better principle, are not sufficiently careful to act with a constant reference to the precepts of Christ: they act without due thought upon the subject. Were they to ask themselves on every occasion, What is the line of conduct which He would counsel me to pursue in this instance? it is inconceivable what a change would be produced over the whole face of Christian society. culty in solving the question. No person who follows the steps of our Saviour's life can doubt, with relation to matters of ordinary occurrence, in what way he would have conducted himself: and, even should questions arise, on the decision of which neither the precepts nor the example of Christ seem directly to decide, we should, by acting in the spirit of Christ, not fail to keep a conscience void of offence both towards God and towards men: for a humble and honest mind, which submits itself implicitly to the rule of the Gospel, is far better qualified to arrive at a just conclusion on any subject within its comprehension, than is the most sagacious intellect without the simplicity which was in Jesus Christ. There will be a reference also to the example of Christ. The Christian convert, who obeys the exhortation of the text, will feel that he must place constantly before his eyes the Divine example. The habitual reflection of his mind will be what is the path in which, under these circumstances, my Saviour would have trodden? what is the spirit which he would have displayed? And he will find little diffi There will be a reference also to the honour of our blessed Redeemer; a view to the advancement of his glory. Such was the uniform conduct of the Apostles, and such will be that of every Christian. What, he will ask himself, will be the effect of the word which I am about to speak, or the deed which I think of performing, upon the character of religion? Shall I cause the way of truth to be evil-spoken of? Shall the name of my Redeemer be blasphemed through me, and discredit be cast upon that revelation of Divine grace, which has Christ for its author and salvation for its end? Do I not know that men of corrupt minds will scan every act and every word of mine, with the design to find matter of charge, against the Gospel; and that if, through my fault, they can bring it into disrepute, they will rejoice as if they had found great spoil? And shall I not be very anxious, by well-doing, to put them to silence? Shall I not endeavour to promote the honour of Him who hath called me out of darkness into marvellous light; to manifest the glory of Christ, by the nature of my own conversation; to shew forth the power of his grace, and the purifying efficacy of his Holy Spirit? Well were it, if thoughts of this sort were more frequently in our minds: if we remembered how intimately the honour of the Saviour is associated with all our words, and all our conduct; how deeply Christ is often wounded through the misbehaviour of those who are on every ground bound to defend it: and what an important service we may afford, if we bear in mind the sacred trust which has been committed to us, and whatsoever we do, in word or deed, do all in the name of the Lord Jesus, with a constant reference to his precepts, his example, and the advancement of his glory. 2. But further, the expression to do every thing in the name of Christ, implies a constant dependence upon his aid, that we may be enabled to fulfil the duty. The person who acts in the name of another, is understood to have the support of him by whom he is authorized to act: the subject who is required to do any thing in the name of his sovereign, relies upon the power of that sovereign to be called forth, if the necessity of the case require it. Neither is the servant of Christ placed under circumstances less favourable, as it respects the service which he is to discharge. If under the Old Testament dispensation, David went out against Goliath in the name of the Lord of Hosts: if, under the dispensation of the New Testament, the Apostles declared that the miracles which they performed were wrought in the name of Christ; thus avowing that they trusted in the power of their crucified Master, as David relied upon the God of the armies of Israel: it is thus also that the Christian speaks and acts in the name of the Lord Jesus. He well knows, that of himself he cannot speak a good word, or even think a good thought; that if he went forth in his own strength, be would fail altogether; that he could neither keep the commandments, nor follow the example of his Lord, nor possess any light to shine before men: but he is taught to know, that through Christ, who strengtheneth him, he can do all things; that, weak as he is in his own person, Jesus Christ is able to qualify him for every service; and to him, as possessing all power in heaven and in earth, he is instructed and enabled to look, and to expect from him the requisite help in every time of need. The Apostle would teach us, that there is no exigency in which the Christian, who thus acts in the name of Christ, may not confidently rely upon his assistance. Whatsoever ye do, do all in his name: you may encounter great hardships: you may have to meet with the storm of persecution: you may be called to bear your testimony to Christ under circumstances in which you neither have, nor can possibly have, any hope from this world: but, by faith in the name of Jesus, you shall gain the victory. He is willing and able to save to the uttermost all who come unto God by Him; and if it should be your lot even to resist unto blood, striving against sin, he will still be present with you by his Spirit, and confirm the gracious promise, that you shall never perish, neither shall any pluck you out of his hand. 3. The expression in the text implies yet further, that we are to speak and act under the influence of love to Christ. Our Saviour assigns this interpretation to the phrase, when he tells his disciples: "Whosoever shall give you a cup of water to drink in my name, because ye are Christ's, shall not lose his reward." And so cogent is this principle of love to him, that the Apostle speaks of it as having a constraining efficacy. It operates not in the way of a mere command, but by an influence which carries with it gently and persuasively the inclinations and desires of the mind: making the way of duty a way of pleasantness: rendering us not only willing but glad to act in conformity with the will of Christ. Without this motive, not only would our endeavours to do all things in the name commends, is to be the prevailing habit and disposition of the mind: it is to apply not to those things only for which a worldly man would be thankful: as Christians, we are in every thing to give thanks; to be thankful always for all things; for adversity as well as for prosperity; for affliction as well as for health; for trials as well as for exemption from them. Does this appear strange and irrational? It can be deemed so only by those who are ignorant of the condition of the Christian, and are unacquainted with his hope. While he rejoices like others in the common blessings of a bounteous Providence, or rather with an elevation of mind which others cannot feel, he takes a view of the trials and sorrows of life, well suited to promote that same disposition of thankfulness, whatever befal him. For by whom are these appointments ordained? Not merely, he replies, by the ruler of the world, but by his heavenly Father: by that gracious Being who has adopted him into his own family, and watches over him as his own child. And what is the design of these afflictive dispensations? To wean him from the world; to convince him yet more strongly that this is not the place of his rest; to teach him to set his affections more earnestly upon things above; to promote his great advancement, by giving strength and vigour to his Christian graces: to purify and prepare him for heaven. He has learned from that reflection, under the teaching of God's Holy Spirit, thus to interpret the trials and temptations which assail him ; and he firmly believes that interpretation to be correct: he is persuaded that these appointments are expedient for him; that they are sent expressly for his benefit; that, if rightly improved, they will all work together for his good. He learns then to regard them as blessings; and shall he not be thankful? He suffers at present that he may have an abundant entrance into the kingdom of his Lord and Sa of Christ, be a hard and irksome service, but they would fail altogether we should be destitute of the abiding principle of obedience; there would be a want of a willing mind. But let the love of Christ dwell in our hearts, and this is a motive ever at hand, and ever powerful. Where this is a ruling principle, it gives imperceptibly its own character to all our actions; there is no need, in such a case, to reason and argue ourselves into a course of duty: no occasion to rouse the flagging energies of an indolent and reluctant spirit, and to summon it by suggestions of hope and fear to the sacred service. The labour of love is a spontaneous and an easy labour; the burden which it imposes is light. II. To this statement of the prin ciple by which the servant of Jesus Christ is to be governed, the Apostle subjoins a brief description of the disposition and habit of mind with which we are to receive all the appointments of God; "Giving thanks to God and the Father by Him." It is mentioned by St. Paul as one of the worst symptoms of the corrupt and degraded state of the Gentile world, while destitute of the knowledge of God, that they were not thankful; they received many blessings, but they neither testified nor felt any gratitude to the hand which bestowed them. Among those to whom the Gospel has been preached, there are few persons, it may be presumed, who would not acknowledge the goodness which protects them, and provides for their daily comforts: but in too many cases, their gratitude is confined within narrow limits; they will profess to be thankful for health and prosperity, and on some remarkable occasions, when rescued from imminent danger, or raised from a bed of sickness, or delivered from some expected calamity, they will probably feel strongly the gratitude which they profess: but the Apostle would lead us to extend our views. This giving of thanks, which he re viour; and under this conviction shall he not give thanks to his God and Father? He knows that whom the Lord loveth he chasteneth; he reads therefore, in these troubles, an evidence of that love to himself; and shall he repine at this? Would he wish for a different lot? If the choice were offered to him, would he not rather suffer affliction as a servant of God, than have all the ease and quiet which the world can give him? Is such a man insincere, when he thanks God always for all things? This is the natural effect of his principles: it is in this way, that their influence is especially to be seen: and, in proportion to the strength of his conviction, that all these appointments shall conduce to his welfare, will be the fervour of his gratitude. And this giving of thanks, the Apostle tells us, is to be by the Lord Jesus Christ. We return thanks for blessings; for blessings of every description; and what is the source of these? They are given to us for the sake of Him who died for us and rose again. In the ascription of thanks, therefore, this is to be an acknowledgment, that we have nothing, but we receive it through the merits of the Redeemer; and not these inferior blessings only are thus imparted, but eternal life also is the gift of God, through Jesus Christ our Lord. And in thus giving thanks, we are to approach the Throne of Grace by Jesus Christ, as our Mediator. All the spiritual sacrifices which we offer, all our prayers, our praises, and devout services of every description, can be acceptable to God only when offered by Jesus Christ by Him, as our great HighPriest, they must be presented to the Father, and at his hands, and for his sake they will be graciously accepted. That few persons are to be found, whose character corresponds with the description in the text, is too true; yet, that such a state of mind, though doubtless with much imper fection, is of possible attainment, both the exhortations and examples of the Apostles bear witness; and that it is according to the grace of God, must be obvious to every man, who is instructed in the sacred writings. Instead, therefore, of concluding, from the habits of the world around us, that there is no need to cultivate the principles and dispositions here enjoined, or that we can never act in conformity with them, let us rather be excited to give increased diligence for the attainment of them. And for this end, seek for more enlarged and more Scriptural views of the Lord Jesus Christ; of all that he has done and suffered on your behalf; of the great love wherewith he loved you; of the blessings which he has procured for you; and of the mighty influence of his Gospel upon all those who diligently seek it. Search for an increased knowledge of these things in his holy word: endeavour to fix them in your minds by his sacred ordinances; looking up constantly for his grace and guidance; knowing that without him you can do nothing; but convinced that, by his Spirit dwelling in your heart, you shall be able to walk worthy even of this high vocation. Instead of acquiescing in the notion, that we can never act truly upon the principle here stated by the Apostle, nor ever cherish that feeling of gratitude which he recommends; let us rather believe, that He who has by his faithful servant called us to the duty, will enable us to discharge it; and in a firm reliance upon his word, pray always that our God would fulfil in us all the good pleasure of his goodness, and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in us, and we in him, according to the grace of our God and the Lord Jesus Christ. |