SERMON IV.

God to be glorified in all our Actions.

Į PETER iv. 11.

-That God in all things may be glorified.

IN these words the Apostle gives Chris

tians a general rule to direct them, and a powerful motive to animate them in performing the various duties of the religious life. "Be ye sober," says he, "and watch unto prayer; have fervent charity among yourselves; use hospitality without grudging; as every man hath received a gift, so minister the same; if any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified."

The words in their connexion teach us, That in all our conduct we should be governed by an habitual aim to glorify God.

We all know, that God, in his own nature, is absolutely and independently glorious, and that nothing which we do can make him more or less so.

His essential glory is the perfection of his nature. It is the eternal union of all possible excellencies such as power, knowledge, wisdom, goodness, truth, justice and holiness. These excellencies, existing in him in the highest possible degree, and harmonizing in all their operations, constitute his real glory. This glory is infinite and immutable; it can neither be increased nor diminished. "With the Father

of lights there is no variableness, nor shadow of turning." When God is said to glorify himself, or his creatures are said to glorify him, we are not to suppose that he acquires any real addition to his essential gloriousness; for this would imply imperfection and change; but we are to understand the expressions as importing some display or manifestation of his glorious perfections. "He is not worshipped by mens' hands as though he needed any thing, for he giveth unto all, life.and breath and all things." If he had never made any creatures, still he would have been in himself the same perfect and glorious Being, but there could not have been a display of his glory, because there would have been none to behold and admire it. All that can be intended by God's glorifying himself, is his manifesting himself to his intelligent creatures; and all that can be intended by their glorifying him is their entertaining such conceptions of him, and exercising such regards to him, as are agreeable to those manifestations which he makes of himself.

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The scripture points out the various ways, in which we are to glorify God. To these we will par ticularly attend.

We are to glorify God by just apprehensions of his nature and attributes. Of the heathens the Apostle says, "When they knew God," or knew from the works of creation, that there was a God," they glorified him not as God, but became vain in their im

aginations, and changed the glory of the incorruptible God into an image made like to corruptible man, and birds, and fourfooted beasts, and creeping things-they changed the truth of God into a lie, and worshipped and served the creature more than the Creator."

We are to honor him, not only by rational sentiments of him, but also by pure affections to him."Sanctify the Lord in your hearts," says the prophet, "and let him be your fear and your dread." They who draw nigh to God with their mouth, and honor him with their lips, when their heart is far from him, are said to "worship him in vain.”

As by breaking the commandment men dishonor God, so by repentance and confession of sin they are said to glorify him.

To Achan, who had been detected in sacrilegious theft, Joshua says, "Give glory to the Lord God of Israel, and make confession unto him." Of the enemies of religion suffering under divine judgments it is said, "They repented not to give glory to God." Impenitent sinners treat God as if he was such an one as themselves, a God that hath pleasure in iniquity. By repentance they acknowledge him in his true character, as a God who hates sin, but mercifully forgives the penitent. He is glorious both in his holiness, and in his mercy. He is said to shew his glory, when he proclaims his name, "The Lord God, merciful, and gracious; forgiving iniquity, transgression and sin; but by no means clearing the guilty."

The gospel makes a wonderful display of God's grace to fallen men; and they who embrace the gospel by faith acknowledge and glorify this grace. The Apostle says to the Ephesians," God hath predestinated us to the adoption of children, according to the good pleasure of his will, to the praise of the glo

ry of his grace—that we should be to the praise of his glory who first trusted in Christ." Revelation opens to the view of intelligent beings a scheme of grace, which fills heaven with admiration, and which ought to fill mortals with gratitude. When we consent to and comply with this scheme, we shew forth the praises of him, who has called us to his marvellous light. When we reject it, we spurn his grace, and

trample on his authority.

The worship of God, in his appointed way, is called glorifying him; because it is an acknowledgment of his supremacy and our dependence-of his goodness and our obligations; and because it is a mean of promoting sentiments of piety in our own hearts and spreading the knowledge of his name among others. "He that offereth praise, glorifieth God." They who "worship him in the beauty of holiness, give him the glory due to his name." He takes pleasure in his house, and there he is glorified. He says, "He will be sanctified in them who draw near to them, and before all the people he will be glorified." He requires us to perform his worship with such inward sentiments of piety, as to sanctify him in our hearts; and with such outward circumstances of solemnity, as to glorify him before men. Paul directs the Corinthians to maintain order and decency in their religious assemblies, that heathens and unbelievers, if they should be present, might be constrained to confess "that God was among them of a truth."

Men glorify God by exhibiting in their lives the virtues and works of pure religion; for by these they shew, that they believe his holy character, love his righteous precepts and rely on his gracious promises. Christ says to his disciples, "Herein is my Father glorified, that ye bear much fruit." Paul exhorts

Christians, to "be filled with the fruits of righteousness, which are to the praise and glory of God."

Every thing that we do to advance the cause and diffuse the influence of religion in the world, glorifies God, as it seconds the purposes of his goodness, and contributes to the virtue and happiness of his intelligent creatures. Our Savior says to his disciples,

Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven." Peter applies this advice to Christians in general. "Dearly beloved, have your conversation honest among the Gentiles, that, by your good works which they behold, they may glorify God in the day of visitation." When the Apostles and believers heard, "that Saul preached the gospel, which he before destroyed, they glorified God in him."

As holiness in general, so some particular virtues are said to glorify God.

The Apostle recommending purity of heart and chastity of manners, says, "Your body is the temple of the Holy Ghost, which is in you, which ye have of God; wherefore glorify God in your body and in your spirit which are God's."

By patience and constancy in religion under severe trials, Christians bear testimony to its truth and importance, express in the fullest manner their own faith in it, and powerfully recommend it to the world. Hence our Lord, warning Peter of the manner of his death, is said to have signified to this diseiple," by what death he should glorify God." To Christians, suffering persecution in the cause of Christ, Peter says, "If ye be reproached for the name of Christ, happy are ye, for the Spirit of glory and of God resteth on you. On their part," on the part of your persecutors, "God is evil spoken of, but on your part he is glorified." VOL. IV.

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