placed. "A son honoureth his father, and a servant his master if then I be a father, where is mine honour? and if I be a master, where is my fear?....Offer it now to thy governor, will he be pleased with thee, or accept thy person? saith the Lord of hosts."* It becomes us however to understand that something beyond mere authority is to be regarded in our obedience. God is not duly or really honoured if we do not respect the propriety, justice, wisdom, and gcodness of his will. We are to "prove what is that good and acceptable and perfect will of God." If our deference to the divine will is wrung from us by the simple force of terror, it is no better than the force work of the slave, or the service of the goaded ox. If we do not defer to the will of God because we are convinced that it is wise and excellent, but because we must submit to it, or subject ourselves to great unhappiness, our respect is not to the divine will, but to our own interests. It is to these, and to these only, that we look. We are in this case not servants, but vassals. Our regard to the will of God must be free, intelligent, generous, cordial, We are to do the will of God from the heart, This introduces us to other considerations. There are ingredients which enter into a christian's regard for the divine will besides a just fear of its authority, and a free and unfettered consent of judgment to its excellence. Men respect and consult the will of others, not simply on account of its legitimacy, wisdom, and suitableness, but on the ground of esteem, friendship, and affection. So to the christian, the divine will is not * Mal. i. 6, 8. merely that of a Sovereign, wise, righteous, and excellent; but it is the will of a Benefactor, of a Friend, of a Saviour, of a Father. These considerations infuse into the regard of a good man for the will of God, a peculiar strength, and glow, and liveliness. It is evident then that there must be the presence of this motive in our conduct. Our actions may be physically and externally conformed to the divine will, but if that will is not regarded in their performance, God is not glorified by us. We are to do all things to the glory of God. This is what we are to aim at. This one consideration strikes out as defective and worthless in the sight of God, an incalculable amount of pretended, and seeming, and reputed obedience. Physical and exterior acts are nothing in religion, but as connected with moral motive. This gives them their character and importance. Is God's will out of the question in our conduct? Our actions may be all that is outwardly good, and seemly and fair- all indeed that is splendid and admirable all that is approved by men; but assuredly will be abomination in the sight of the Lord, especially if put forth with the vain pretensions of obedience and goodness. If we desire to gain a clearer and more striking view of this essential quality, we must contemplate it in contrast and opposition to that inordinate and godless subjection to one's own will which marks the unregenerate that haughty spirit of independence of God which was first the ruin of man, and is still his bane. e may be said to act to the glory of God We H. When in our doings we have respect to that gracious relation in which God stands to us. - As we are a guilty race, it follows that there can be no amicable transactions between us and God, but on the basis of pure favour. Will it make no difference in the character of our actions, whether that basis is acknowledged or not? If we forget our position as fallen, and carry ourselves as though we still had claims on God as though we had not offended, or as if our offence was of slight consequence-as though our transgression had little altered or disarranged our relations with God-as though his law and government did not demand our rejection and punishment as though any thing could be obtained from God, or any thing done acceptably towards him, but on the ground of free, sovereign, and spontaneous grace, we deeply and grossly dishonour him. In this case, all our actions are so many proud challenges flung in the face of his righteousness-so many insults offered to his authority-so many expressions of contempt for his law-the proceedings of sullen, wayward rebels, insolently claiming the immunities of the innocent, and who, perversely and presumptuously setting God at nought, expect to move on as though no claim had been violated and no wrong offered. Such conduct surely dishonours God; for it aims to unrobe, to dethrone, to undeify him. "No God," is the language of that course of actions which respects not the gracious relation of God to us. Besides this, there is the dishonour shewn to the grace itself. This is that blessed and marvellous disposition which God seeks to indulge and magnify in his dealings towards our world. This is the aspect in which he appears, the light in which he shines, the glory which he emits. Do we act irrespective of that on which he is most intent? Do we despise that which he most values? Do we neglect that which "he has commended to us?" Do we refuse in our conduct towards God, to acknowledge that which is the only ground on which he will regard us at all?" Do we move on heedless of that only condition on which he has said he will have any thing to do with us? Then it is clear, we are not acting to his glory. We depreciate, we disown, we spurn what he most values and most loves. We will not listen to his own winning tones of mercy. We will not look at the ineffable tenderness beaming from the countenance of the Father of our spirits. We blink at the loveliest and sweetest light of heaven, and seek to darken and defile the most radiant glories of the throne of God. Immense is the difference-immeasurable the distance between actions performed under the impression of having claims on God-and actions done under the feeling of unworthiness and a sense of obligation to infinite favour. In the one case, God is contended with, dishonoured, insulted: in the other, each deed is an act of homage, a tribute of subjection, a tender of thankfulness. The whole of life, in order to please and glorify God, is to be conducted under the recognition of grace, as the source of all we have and hope for. But there are departments of conduct in which this acknowledgment is more appropriately expressed. It will be found in our attentions to the revelations which have been made of the great principle and the vast economy of grace; in our deep solicitude, with its attendant exercises, for the participation of this favour; and in our acts of faith and feelings of acquiescence in the specific plan and mode of grace. Especially when we believe in Christ-the great revealer and procurer, the sum and centre of grace-it is "to the glory of God the Father." But we must forbear to amplify, lest we anticipate other branches of our theme. #66 III. We seek the divine glory also when we act from a special value for the approbation of God. We show unequivocal contempt for those to whose approbation we are indifferent; whereas the honour we do to others will be measured very much by the interest, assiduity and anxiety with which we seek their favourable judgment. And does he honour God who cares not for his smile? Assuredly he casts the deepest contempt upon him; he offers him the lowest indignity. He honours God who has the testimony "that he pleases God;" and he does all things to the glory of God, who in all things seeks to approve himself unto God." Such an one asks himself when about to act: "is this acceptable to God? Will he approve it? Will he commend me? Can I look up with the expectation of meeting an approving countenance?" To this divine approval the christian aspires as necessary to the peace of time and the joys of eternity. "He labours that whether present or absent he may be accepted of him." Not that his eye is fixed exclusively upon the happiness connected with divine approbation. He looks far beyond the punitive expressions and effects of divine 66 * Phil. ii. 11. |