LECTURE XI.

THE GOVERNMENT OF THE CONDUCT.

1 COR. X. 31.

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

We are in some danger of undervaluing such parts of scripture, as refer to circumstances in the primitive Church, to which no exact parallel can be found among ourselves. Yet, frequently may we trace to these very circumstances, the enforcement of principles, both of faith and of conduct, characterized by vital importance, and designed for universal application. A striking and instructive instance of this occurs, in connexion with the words which have now been read. The question had probably been proposed to the Apostle :-"Is it, under any circumstances, lawful for christians, in their occasional intercourse with the heathen around them, to partake of food which had been previously carried into an idol's temple, and regarded in the light of an offering?" The Apostle replies with admirable discrimination and wisdom :--"Whatsoever is sold in the shambles,

that eat, asking no questions, for conscience sake for the earth is the Lord's, and the fulness thereof;" so that whatever he has provided for the food of man, may be gratefully received as his gift. "If any of them that believe not, bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you,--This is offered in sacrifice unto idols, eat not, for his sake that shewed it, and for conscience sake; for the earth is the Lord's, and the fulness thereof." The enlightened christian might be so convinced of the absolute non-entity of an idol, as to believe, that neither good nor harm could attach to the food, from its contact with an idol's altar. But his conduct was not to be guided exclusively by his own conceptions. It was incumbent on him to take into view the ideas and the feelings of others. He owed a duty to all who might be present on that occasion. If any were idolaters, they might be in danger of supposing that he gave some countenance to their usages, by partaking of that food. If any were believers, either their minds might be grieved by that which they deemed inconsistent and culpable in their christian brother; or they might be induced, by the force of his example, to do that, respecting which they were not without some scruples of conscience. Now to disregard the

voice of conscience, even in its faintest whispers, is sinful; and therefore to do that which is calculated to excite or encourage another, to disregard even the scruples of a tender conscience, is displeasing in the sight of God. The Apostle, therefore, having said, "Eat not, for his sake that shewed it, and for conscience sake," adds, in explanation ;-"Conscience, I say, not thine own, but of the other." He then anticipates an objection on the part of the individual thus interdicted,-who might be disposed to say: "But why is my liberty judged by another man's conscience?" Why is the scrupulous conscience of another man to be the guide or the judge of my conduct? "For if I, by the bounteous grant of God, be allowed to partake of food without restriction, why am I evil spoken of for that for which I give thanks?" In anwer to this objection, the Apostle lays down a principle sublimely simple, which recommends itself to every enlightened mind; and is applicable, not only to cases bearing resemblance to that which had been specified, but to all the varying circumstances in which we can, by any possibility, be placed in the course of human life:" Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." You have before you, then, in these few words of inspiration, the grand directory for the Government of the

Conduct. May the blessing of the Holy Spirit rest upon the attempt now to be made, to recommend and to enforce this grand principle, in connexion with some general rules which the principle itself either involves or requires..

Beginning, then, with the principle itself, let me say:

FIRST, Aim, in every action, and in every enjoyment, to please and to glorify God.

Character is ascertained by motive: and the governing motive in the conduct of life cannot be right, unless it correspond with the design for which life itself is given. What the design of Him who made us is, we may learn from the recorded expressions of the inhabitants of the world above, in the act of rendering homage to the Almighty:-" Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things; and for thy pleasure they are, and were created." With the design of creation, that of redeeming mercy is in perfect unison. "Ye are not your own," said an Apostle to believers in Jesus, "for ye are bought with a price, therefore glorify God with your bodies and your spirits, which are his.--Of him, and through him, and to him, are all things, to whom be glory for ever.-I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable

unto God, which is your reasonable service.” Our lowly, yet aspiring ambition, then, as disciples of the Lord Jesus Christ, should be, to enjoy the honour of perpetual employment in his service, and to receive the intimations of his gracious acceptance and approval. We should desire to be "in the house of God, which is the church of the living God,-vessels unto honour, sanctified and meet for the Master's use, and prepared unto every good work. Whatsoever we do in word or deed, we should do all in the name of the Lord Jesus, giving glory to God by him." That such was not only the precept but the practice of the Apostles and first christians, is evident, not only from their declarations, but from the general tenour of their lives. And does this require a sanctity peculiar to the primitive christians, and not to be attained by us? Let me exhibit to your view the prevailing sentiments and actuating motives of some devoted servants of God in periods recently past. I will first adduce the example of that theologian of distinguished intellect, the excellent President Edwards, of America. Among the resolutions which he formed, in dependence on divine grace, for the government of his conduct, and which he determined every week to review, were the following:

"Resolved; never to do, or to be, any thing, in soul or in body, but what tends to the glory of God."