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displeasure on the one hand, and the future rewards of approving acceptance on the other. This aim is something more generous, more disinterested, more tender, more filial, than the mere hope of advantage or the fear of woe. In the absence of, these consid-. erations, the commending voice, the approving eye, the complacent smile, of one so loved, so lovely, so. glorious, bring to the heart an ineffable sweetness, far above all cold and selfish calculations of consequences. Independent of recompense or penalty, it is seen that God ought to be pleased, and his approbation is felt to be indispensable to happiness. Assured of this, the holy mind finds in it a rest, a de-, lectation, a fulness of joy.

The quality of which we speak comes into conflict with one of the most predominating of human propensities the desire of the esteem and applause of men. This tendency is not in itself condemnable. It is indeed inseparable from the constitution and laws of our social nature. But like many other propensities of the human mind, in themselves not unlawful, it outgrows its proper size, drains off all the strength of the soil in which it thrives, and spreads a poisonous and deadly shade over the whole character. Its proper limits can be determined and fixed only by the engrafted and nobler principle of sincere regard for "the honour that cometh from God only." We act to the glory of God when, in any case, we disregard the approbation of man, because standing opposed to the approbation of God. Then our decision must be prompt, our course unequivocal, our purpose firm and steady; or God is not honoured. We should not only despise him, by giving in to the

approbation of men, but also in proportion to the reluctance, delay, and hesitancy with which we weigh the opposite claims, and the coldness and ill grace with which we adopt even the right course. The desire of human esteem is to be repressed whenever it interferes with our estimate of divine approbation, and enfeebles our desire to enjoy it. If it so excites our ambition, absorbs our thoughts, monopolizes our feelings, and engrosses our pursuits, as to leave too small a place, and too feeble a hold in our minds for the desire of divine approbation as our prevailing motive, we are slighting and dishonouring God, and must learn "to cease from man."

IV.

Whatever is done under the influence of an entire preference for the excellence of God, is done to his glory. The tastes of men are tested and evinced by their favourite objects of pursuit, their courses of conduct, their habits, their companionships, and frequently, under certain strong circumstances, by particular instances of choice, and isolated acts of conduct. This is the case sentiently, intellectually, and socially. It is more especially so morally. Innumerable and ceaseless occasions will present themselves in the actions of men to bring out to exercise and view, their tastes and preferences in reference to God, and the objects opposed to him, or put in competition with him. Here then our principle comes in. Whichever is shewn by these acts, to be preferred, is honoured. If the actions indicate a preference for God, then they are done to his glory. If we act under a preference for the world, we honour it,we worship it, we deify it; whilst God the Infinite

ly Excellent is rejected and spurned, and put lower than the meanest of his own works. And this is where most men put him in their grovelling taste and miserable choice. Not so a good man. He does all things to the glory of God, by doing them under a prevailing preference of God to every other object. His actions are vocal, and they speak in unison with the language of his devotion. "Whom have I in heaven but thee, and there is none on earth whom I desire beside thee." His deeds become thus, substantial acts of homage to Infinite and Eternal Loveliness, when he performs them because they help to discern more clearly the perfections of God-afford facilities for contemplating and admiring them-furnish him with occasions of manifesting his preference of them-enable him to imbibe and imitate themand aid his desires, hopes, and fitness for the everlasting view and participation of them. His very anticipations and longings are laid under contribution. "I shall see thy face in righteousness: I shall be satisfied when I awake in thy likeness." Thus whatever he does in preparation for heaven, is done to the glory of God, inasmuch as it is prompted by his estimation of the loveliness of that "perfection of beauty," with which he hopes to dwell. Such a man therefore avoids things which he knows would obscure his perceptions, embarrass his contemplations, hinder his enjoyment, lessen his admiration, and prevent his participation, both present and future, of that Glory which he profoundly adores and intensely loves. He knows and feels and approves what is meant in that sublime requisition: "Thus saith the Lord, let not the wise man glory in his wisdom, nei

ther let the mighty man glory in his might, let not the rich man glory in his riches. But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD, which exercise lovingkindness, judgment, and righteousness, in the earth for in these things I delight, saith the LORD."*

V. Another mode of glorifying God is by acts of devout and grateful attribution. When we ascribe to men the estimable qualities and worthy deeds which belong to them, we honour them; and this ascription may be made as well by our actions as our views, feelings, and expressions. Thus we honour God not only by deeply tracing all good to him, as the fountain of living waters-as the Infinite and Everlasting Excellency; by profoundly adoring him, as the "Father of lights, from whom cometh every good and every perfect gift;" by sincere and solemn avowal of our own entire obligation to his goodness, by our thrill of gratitude, our song of praise, our loud hosanna; but by joyful submission to the bond of cordial, grateful service by our thankful conduct -by laying our whole being under contribution to the law of gratitude-by making our actions praise God, and our whole life one grand doxology. We cannot in judgment, in disposition, in sincere expression, in unfeigned celebration, ascribe all good to God, and our actions not receive direction, character, impulse, and control from sentiments so pure and powerful. We shall do as well as say all things to the glory of God. "All things are for our sakes,

*Jer. ix. 23, 24.

that the abundant grace might through the thanksgiving of many redound to the glory of God."* And thanks, such as glorify God, may be given, by the language and harmony of holy actions, as well as by "psalms and hymns and spiritual songs." The ears of the Lord God of Sabaoth are better pleased with the soft and sweet and gentle music of humble, thankful obedience, than with "trumpet and timbrel, and loud and sounding cymbals."

VI.

Whatever is done in the exercise of dependance and confidence is done to the glory of God. Dependance has reference to the competency, and confidence to the truth and worthiness, of its object. When in our doings, we depend on God, we honour his all-sufficiency; and when we confide in him, we glorify his character. And in reference to both, what numberless occasions arise in the course of our conduct for glorifying or dishonouring God! In all our projects and efforts for the preservation, sustenance, and enjoyment of life, our reliance is to be on Him, who is the giver, sustainer, and comforter of life; or he receives strange and unseemly neglect and contempt at our hands. In all our attempts to meliorate, relieve, and benefit men, his providence is to be the ground of dependance; or He is unnatųrally denied the honour of preserving his own world. In all our attempts to gain or augment spiritual safety, knowledge, excellence, and happiness, He must be our strength; or the Great Father of the Spirits of all flesh is unheeded or contemned by his own offspring. But we have to confide as well as to depend.

* 2 Cor. iv. 15.

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