LECTURE x.x.xIX.

COLOSSIANS iii. 17.

_Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to G.o.d and the Father by Him_.

This, like the other general rules of the gospel, is familiar enough to us all in its own words; but we are very apt to forbear making the application of it. In fact, he who were to apply it perfectly would be a perfect Christian: for a life of which every word and deed were said and done in the name of the Lord Jesus, would be a life indeed worthy of the children of G.o.d, and such as they lead in heaven; it would leave no room for sin to enter. The art of our enemy has been therefore to make us leave this command of the apostle's in its general sense, and avoid exploring, so to speak, all the wisdom contained within it. Certain actions of our lives, our religious services, the more solemn transactions in which we are engaged, we are willing to do in Christ's name; but that mult.i.tude of common words and ordinary actions by which more than sixty-nine out of our seventy years are filled, we take away from our Lord's dominion, under the foolish, and hypocritical pretence that they are too trifling and too familiar to be mixed up with the thought of things so solemn.

This is one fault, and by far the most common. We make Christ's service the business only of a very small portion of our lives; we hallow only a very small part of our words and actions by doing them in his name.

Unlike our Lord's own parable, where he compares Christianity to leaven hidden in the three measures of meal till the whole was leavened, the practice rather has been to keep the leaven confined to one little corner of the ma.s.s of meal; to take care that it should not spread so as to leaven the whole ma.s.s; to keep our hearts still in the state of the world when Christ visited it--"the light shineth in darkness, and the darkness comprehended it not;" that is, it did not take the light into itself so as to be wholly enlightened: the light shone, and there was a bright s.p.a.ce immediately around it; but beyond there was a blackness of darkness into which it vainly strove to penetrate.

On the other hand there has been, though, more rarely, a fault of the opposite sort. Men have said that they were in all their actions of ordinary life doing Christ's will, that they endeavoured always to be promoting some good object; and that the peculiar services of religion, as they are called, were useless, inasmuch as in spirit they are worshipping G.o.d always. This is a great error; because, as a matter of fact, it is false. We may safely say that no man ever did keep his heart right with G.o.d in his ordinary life, that no one ever became one with Christ, and Christ with him, without seeking Christ where he reveals himself, it may not be more really, but to our weakness far more sensibly, than in the common business of daily life. We may be happy if we can find Christ there, after we have long sought him and found him in the way of his own ordinances, in prayer, and in his holy communion.

Even Christ himself, when on earth, though his whole day was undeniably spent in doing the will of his heavenly father,--although to him doubtless G.o.d was ever present in the commonest acts no less than in the most solemn,--yet even he, after a day spent in all good works, desired a yet more direct intercourse with G.o.d, and was accustomed to spend a large portion of the night in retirement and prayer.

Without this, indeed, we shall most certainly not say and do all in the name of the Lord Jesus; much more shall we be in danger of forgetting him altogether. But supposing that we are not neglectful of our religious duties, in the common sense of the term, that we do pray and read the Scriptures, and partake of Christ's communion, yet it will often happen that we do not connect our prayers, nor our reading, nor our communion, with many of the common portions of our lives; that there are certain things in which we take great interest, which, notwithstanding, we leave, as it were, wholly without the range of the light of Christ's Spirit. There is a story told that, in times and countries where there prevailed the deepest ignorance, some who came to be baptized into the faith of Christ, converted from their heathen state, not in reality but only in name, were accustomed to leave their right arm unbaptized, with the notion that this arm, not being pledged to Christ's service, might wreak upon their enemies those works of hatred and revenge which in baptism they had promised to renounce. It is too much to say that something like this unbaptized right arm is still to be met with amongst us--that men too often leave some of their very most important concerns, what they call by way of eminence their business--their management of their own money affairs, and their conduct in public matters--wholly out of the control of Christ's law?

Now at this very time public matters are engaging the thoughts of a great many persons all over the kingdom: and are not only engaging their thoughts, but are also become a practical matter, in which they are acting with great earnestness. Is it nothing that there should be so much, interest felt, so much pains taken, and yet that neither should be done in the name of the Lord Jesus, nor to the glory of G.o.d? It cannot be unsuited to the present season to dwell a little on this subject, which has nothing whatever to do with men's differences of opinion, but relates only to their acting, whatever be their political opinions, on Christian principles, and in a Christian spirit.

First, consider what we pray for in the prayer which we have been using every week for the high court of parliament: we pray to G.o.d, that "all things may be so ordered and settled by the endeavours of parliament, upon the best and surest foundations, that peace and happiness, truth, and justice, religion and piety, may be established among us for all generations." These great blessings we beg of G.o.d to secure to us and to our children through the endeavours of parliament; if, therefore, we are any ways concerned in fixing who the persons are to be who are to compose this parliament, it is plain that there is put into our bands a high privilege, if you will; but along with it, as with all other privileges, a most solemn responsibility.

But, if it be a solemn responsibility in the sight of G.o.d and of Christ, surely the act of voting, which many think so lightly of, and which many more consider a thing wholly political and worldly, becomes, indeed, a very important Christian duty, not to be discharged hastily or selfishly, in blind prejudice or pa.s.sion, from self-interest, or in mere careless good nature and respect of persons; but deliberately, seriously, calmly, and, so far as we can judge our deceitful hearts, purely; not without prayer to Him who giveth wisdom liberally to those that ask it, that he will be pleased to guide them aright, to his own glory, and to the good of his people.

Do I say that if we were to approach this duty in this spirit, and with such prayers, we should all agree in the same opinion, and all think the same of the same men? No, by no means; we might still greatly differ; but we should, at least, have reason to respect one another, and to be in charity with one another; and if we all earnestly desired and prayed to be directed to G.o.d's glory, and the public good, G.o.d, I doubt not, would give us all those ends which we so purely desired, although in our estimate of the earthly means and instruments by which they were to be gained, we had honestly differed from one another.

Now, supposing that we had this conviction, that what we were going to do concerned the glory of G.o.d and the good of his people, and that we approached it therefore seriously as a Christian duty, yet it may be well that many men might feel themselves deficient in knowledge; they might not understand the great questions at issue; they might honestly doubt how they could best fulfil the trust committed to them. I know that the most ignorant man will feel no such hesitation if he is going to give his vote from fancy, or from prejudice, or from interest; these are motives which determine our conduct quickly and decisively. But if we regard our vote as a talent for which we must answer before G.o.d that we may well be embarra.s.sed by a consciousness of ignorance; we may well be anxious to get some guidance from others, if we cannot find it in ourselves. Here, then, is the place for authority,--for relying, that is, on the judgment of others, when we feel that we cannot judge for ourselves. But is their no room for the exercise of much good sense and fairness in ourselves as to the choice of the person by whose judgment we mean to be guided? Are we so little accustomed to estimate our neighbours' characters rightly, as to be unable to determine whom we may consult with advantage? Surely if their be any one whom we have proved, in the affairs of common life, to be at once honest and sensible, to such an one we should apply when we are at a loss as to public matters.

If there is such an one amongst our own relations or personal friends, we should go to him in preference: if not, we can surely find one such amongst our neighbours: and here the authority of such of our neighbours as have a direct connexion with us, if we have had reason to respect their judgment and their principles, may be properly preferred to that of indifferent persons; the authority of a master, or an employer, or of our minister, or of our landlord, may and ought, under such circ.u.mstances, to have a great and decisive influence over us.

On the other hand, supposing again that we have this strong sense of the great responsibility in the sight of G.o.d of every man who has the privilege of a vote, we shall be exceedingly careful not to tempt him to sin by fulfilling this duty ill. Nothing can be more natural or more proper than that those who have strong impressions themselves as to the line to be followed in public matters, should be desirous of persuading others to think as they do; every man who loves truth and righteousness must wish that what he himself earnestly believes to be true and righteous, should be loved by others also; but the highest truth, if professed by one who believes it not in his heart, is to him a lie, and he sins greatly by professing it. Let us try as much as we will to convince our neighbours; but let us beware of influencing their conduct, when we fail in influencing their convictions: he who bribes or frightens his neighbour into doing an act which no good man would do for reward or from fear, is tempting his neighbour to sin; he is a.s.sisting to lower and to harden his conscience,--to make him act for the favour or from the fear of man, instead of for the favour or from the fear of G.o.d; and if this be a sin in him, it is a double sin in us to tempt him to it. Nor let us deceive ourselves by talking of the greatness of the stake at issue; that G.o.d's glory and the public good are involved in the result of the contest, and that therefore we must do all in our power to win it. Let us by all means do all that we can do without sin; but let us not dare to do evil that good may come, for that is the part of unbelief; it becomes those who will not trust G.o.d with the government of the world, but would fain guide its course themselves. Here, indeed, our Lord's command does apply to us, that we be not anxious; "Which of you by taking thought can add to his stature one cubit?" How little can we see of the course of Providence! how little can we be sure that what we judged for the best in public affairs may not lead to mischief! But these things are in G.o.d's hand; our business is to keep ourselves and our neighbours from sin, and not to do or encourage in others any thing that is evil, however great the advantages which we may fancy likely to flow from that evil to the cause even of the highest good.

There is no immediate prospect, indeed, that we in this particular congregation shall be called upon to practise the duty of which I have been now speaking; and, indeed, it is for that very reason that I could dwell on the subject more freely. But what is going on all around us, what we hear of, read of, and talk of so much as we are many of us likely to do in the next week or two about political matters, _that_ we should be accustomed to look upon as Christians: we should by that standard try our common views and language about it, and, if it may be, correct them: that so hereafter, if we be called upon to act, we may act, according to the Apostle's teaching, in the name of our Lord Jesus.

And I am quite sure if we do so think and so act, although our differences of opinion might remain just the same, yet the change in ourselves, and I verily believe in the blessings which G.o.d would give us, would be more than we can well believe; and a general election, instead of calling forth, as it now does, a host of unchristian pa.s.sions and practices, would be rather an exercise of Christian judgment, and forbearance, and faith, and charity; promoting, whatever was the mere political result, the glory of G.o.d, advancing Christ's kingdom, and the good of this, as it would be then truly called, Christian nation.

NOTES.

NOTE A. P. 5.

"_But our path is not backwards but onwards_"--This thought is expressed very beautifully in lines as wise and true as they are poetical:

"Grieve not for these: nor dare lament That thus from childhood's thoughts we roam: Not backward are our glances bent, But forward to our Father's home.

Eternal growth has no such fears, But freshening still with seasons past, The old man clogs its earlier years, And simple childhood comes the last."

_Burbridge's Poems_, p. 309.

NOTE B. P. 102.

"_Some may know the story of that German n.o.bleman_," &c.--The Baron von Canitz. He lived in the latter half of the seventeenth century, and was engaged in the service of the electors of Brandenburg, both of the great elector and his successor. He was the author of several hymns, one of which is of remarkable beauty, as may be seen in the following translation, for the greatest part of which I am indebted to the kindness of a friend: but the language of the original, in several places, cannot be adequately translated in English.

Come, my soul, thou must be waking-- Now is breaking O'er the earth another day.

Come to Him who made this splendour See thou render All thy feeble powers can pay.

From the stars thy course be learning: Dimly burning 'Neath the sun their light grows pale: So let all that sense delighted While benighted From G.o.d's presence fade and fail.

Lo! how all of breath partaking, Gladly waking, Hail the sun's enlivening light!

Plants, whose life mere sap doth nourish, Rise and flourish, When he breaks the shades of night.

Thou too hail the light returning,-- Ready burning Be the incense of thy powers;-- For the night is safely ended: G.o.d hath tended With His care thy helpless hours.

Pray that He may prosper ever Each endeavour When thine aim is good and true; But that He may ever thwart thee, And convert thee, When thou evil wouldst pursue.

Think that He thy ways beholdeth-- He unfoldeth Every fault that lurks within; Every stain of shame gloss'd over Can discover, And discern each deed of sin.

Fetter'd to the fleeting hours, All our powers, Vain and brief, are borne away; Time, my soul, thy ship is steering, Onward veering, To the gulph of death a prey.

May'st thou then on life's last morrow, Free from sorrow, Pa.s.s away in slumber sweet; And released from death's dark sadness, Rise in gladness, That far brighter Sun to greet.

Only G.o.d's free gifts abuse not, His light refuse not, But still His Spirit's voice obey; Soon shall joy thy brow be wreathing, Splendour breathing Fairer than the fairest day.

If aught of care this morn oppress thee, To Him address thee, Who, like the sun, is good to all: He gilds the mountain tops, the while His gracious smile Will on the humblest valley fall.

Round the gifts His bounty show'rs, Walls and tow'rs Girt with flames thy G.o.d shall rear: Angel legions to defend thee Shall attend thee, Hosts whom Satan's self shall fear.

NOTE C. P. 122.

"_But, once admit a single exception, and the infallible virtue of the rule ceases_."--Thus the famous Canon of Vincentius Lirinensis is like tradition itself, always either superfluous or insufficient. Taken literally, it is true and worthless;--because what _all_ have a.s.serted, _always_, and in _all places_, supposing of course that the means of judging were in their power, may be a.s.sumed to be some indisputable axiom, such as never will be disputed any more than it has been disputed hitherto. But take it with any allowance, and then it is of no use in settling a question: for what _most_ men have a.s.serted, _most commonly_, and in _most places_, has a certain _a priori_ probability, it is true, but by no means such as may not be outweighed by probabilities on the other side; for the extreme improbability consists not in the prevalence of error amongst millions, or for centuries, or over whole continents,--but in its being absolutely universal, so universal, that truth could not find a single witness at any time or in any country. But the single witness is enough to "justify the ways of G.o.d," and reduces what otherwise would have been a monstrous triumph of evil to the character of a severe trial of our faith, severe indeed as the trials of an evil world will be, but no more than a trial such as, with G.o.d's grace, may be overcome.

NOTE D. P. 189.

_"It was an admirable definition of that which excites laughter,"_ &c.--[Greek: To geloion apurtaepa ti chai aiochos auodnnoy chai on phthartichon oion enthus to geloion prosopon aischron ti chai dieotruppenon anen odunaes]--_Aristotle, Poetic,_ ii.

NOTE E. P. 245.

"_I would endeavour just to touch upon some of the purposes for which the Scripture tells us that Christ died_."--The Collects for Easter Sunday and the Sundays just before it and after it, ill.u.s.trate the enumeration here given. The Collect for the Sunday next before Easter speaks of Christ's death only as an "example of his great humility." The Collect for Easter-day speaks of the resurrection, and connects it with our spiritual resurrection, as does also the Collect for the first Sunday after Easter. But the collect for the Second Sunday after Easter speaks of Christ as being at once our sacrifice for sin and our example of G.o.dly life,--a sacrifice to be regarded with entire thankfulness, and an example to be daily followed.