SERMON X.

ON LIVING TO GOD'S GLORY.

1 Cor. x. 31.

Whatsoever ye do, do all to the glory of God.

THE apostles lived in those idolatrous ages, when, to the shame of human nature, men made with their hands the gods to whom they paid religious homage. The flesh of animals sacrified to those senseless deities, was frequently sold in the markets, and used at feasts and entertainments. Hence, naturally arose among Christians, some scruples and questions of conscience about eating meats which had been offered to idols; and upon this subject does the apostle speak in the latter part of this chapter. He first forbids that the brethren should unite with idolaters in eating the things which they had sacrificed to devils; because, to eat of those sacrifices, as such was a religious act, and to join in the eating, was to join in the worship; in like manner he observes, as they who eat of the Jewish sacrifices are partakers of the altar. And the apostles, in a counsel held at Jerusalem, directed

U

that Christians should "abstain from meats offered to idols."

St. Paul observes further, that all things which in themselves are lawful, are not expedient. All meats are given to Christians; "every creature of God is good, and nothing to be refused." And he had before shown in the eighth chapter, that they who had a just knowledge of this their liberty, might, with propriety, eat meats sacrificed to idols. Christians, knowing idols to be nothing, that is, no gods, would disregard them, and offer their thanks to Him, who is the giver of all good. "Howbeit," says the apostle, there is not in every man that knowledge; for some, with conscience of the idol unto this hour, eat it as a thing offered unto an idol, and their conscience being weak, is defiled." Some were so weak in the faith, or so ignorant of true religion, that when they eat such meats, they could not help considering themselves as uniting in idol worship. And to avoid such painful doubts, he advised that none should eat of the meats which they knew to have been offered to idols. Yet when they bought meat in the shambles, or if they were invited to eat with unbelievers, he advises, or directs them to make no inquiry for conscience sake; not to ask whether the meats have been so offered, but to eat what should be set before them, with hearts thankful to the true God. But, if any man should say unto them, "This is offered in sacrifice to idols," they were not to eat, lest they should give offence, or bring some disgrace upon their religion.

And from this subject he makes the conclusion contained in our text; "Whether, therefore, ye eat

or drink, or whatsoever ye do, do all to the glory of God." In regard to that question, and indeed in all things, Christians are to avoid whatever will needlessly give offence to their brethren, or bring any disgrace upon their holy profession; it should be generally a ruling object with us in all things, to honour God, and to promote the salvation of mankind. That this is the meaning of our text, appears, we see from the occasion, or connection with what precedes. And it appears also, from the words which follow, concluding the chapter; "Give none offence, 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 mine own profit, but the profit of many, that they may be saved." He pleased all men in all things, not as those who are called "men pleasers," or who "prophesy smooth things," to be esteemed and praised of men. He pleased them in whatever would promote their salvation. He would do nothing to weaken their faith, or hinder the performance of their duty. And when we do this, when we do all we can to save ourselves and others, we do all to the glory of God." We honour God most, when most faithfully we obey his word, and do his will. And what he wills generally or chiefly is, that men should so believe and so live in this world, that they may be saved in Christ for ever.

But this text, and the duty it proposes, has caused some questions in religious practice, which it will be proper to examine before we proceed to the improve

ment.

As we are here commanded to do every thing to God's glory, it is made a question, whether it be not

sinful to act from any other motive, or to have any other end in view; and whether, in particular, it is right for us to make even our own salvation the end of our obedience; whether, so far as we are actuated by the fear of punishment, or the hope of any reward in this world, or the world to come, we are not selfish, and live not to God's glory; whether to obey the command in our text, we must not be willing to be happy or miserable through all eternity, as shall be most to God's glory. And this last has been by some made the criterion of a real conversion, that we are willing to be damned for the glory of God. In these notions, truth is strangely mixed with error; and it is of no small importance rightly to understand it.

First, then, this command to do all to the glory of God, evidently means, that God's glory should be with us a general motive and a ruling object, through all our lives; so that negatively, we never do any thing which we know, or have reason to believe, will dishonour God, or injure true religion. And positively we are to do whatever will promote his glory. But this does not interfere with many other subordinate motives. In a thousand instances, the things which we do, or leave undone, are, in a moral view, of such indifferent nature, that God's glory cannot be particularly the motive of our choice. In very many cases, you are permitted to do that which will best agree with your comfort and ease. When at home when on a jour

in your house, you may stand or sit; ney, you may walk or ride; and at all times you may wear more or less clothing, as best suits your circumstances and convenience. Even in that very important

act of your life, the choice of a profession, or trade, or livelihood, you cannot always tell which of several will be most to God's honour; and you may follow that which will best suit your own interest and convenience; being careful always, that you have no motives, or views, or intentions, at variance with God's word, and inconsistent with your duty as a Christian.

The more particular question, whether your own happiness in a future state is a right motive to a religious life, is certainly no more difficult than whether it is right to make the obtaining of food, and raiment, and other temporal comforts, a motive to labour and to be industrious. You may as well doubt whether it be a sin to sow, in the hope of reaping, or to build a house with a view to living in it. In these things none have any scruples; and is it not as lawful to seek for spiritual good as for temporal; to make provision for our souls as for our bodies? May we labour for temporal riches which are doubtful and perishing, and not for those true riches, which neither moth nor rust can corrupt? It seems, indeed, very strange, that any one can make this a serious question, when throughout the whole bible our own good, and especially our eternal salvation, is so continually urged as a reason and motive of our conduct. The punishment of sin, and the blessedness of obeying God, are every where held forth in the clearest manner, and in the most awakening language, as inducements to repent and turn to God. Would these be thus held up to our view in the word of truth as religious motives to a Christian life; should we be exhorted to "flee from the wrath to come;" to "fear him who is able to destroy both soul and body in hell," and to