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One great object of religion is to bring men to a sense of the duty which they owe to God.

I. To understand THE NATURE OF THE PRINCIPLE which St. Paul here inculcates we should observe the cases before him, in the context from which he takes occasion to prescribe this general rule. This chapter contains advice upon three particular cases of conscience. The first respects the lawfulness of assisting at idolatrous feasts, such as were held in pagan temples, and in honour of the pagan worship. Of these entertainments some Christians, it appears, who were less careful to please God than to gratify their worldly connections, condescended to partake. The second case was that of buying such flesh in the market; for whatever part of the animal was not consumed on the altar, or distributed for presents and entertainments, was exposed publicly to sale. And to this the apostle gives his decided sanction. "Whatsoever is sold in the shambles, that eat, asking no questions for conscience sake." The third case respected the propriety of eating these same meats at the table of a heathen acquaintance, and this is resolved like the last. Being invited as to a common meal, you are in general to partake of it as such, without either uneasiness or remark. "Whatsoever is set before you, eat, asking no question for conscience sake." This leads to the general conclusion — not only in these cases but in all others — "Whether ye eat or drink," or abstain from either; in a word, "whatever ye do, do all to the glory of God." We see, then, that the principle here inculcated is of the soundest, most enlightened, and vigilant kind: sound, as forbidding strictly whatever is really an offence: enlightened, as it discriminates what; is sinful from what only seems so to be: and watchful, in attending not merely to an action as it stands alone, but even to those possible effects of it which might bring dishonour to God. The great rule of our life must be regard to God's honour, and this rule must be applied on occasions when we perhaps think little of responsibility.

II. Having thus examined the nature of the principle, let us proceed to SHOW ITS OPERATION IN SANCTIFYING THE COMMON ACTIONS OF LIFE. It is not often that the best of men have a due sense of the value of Christian principle in this point of view. And as to the world at large they can scarcely understand the application of it. With them religion is confined to acts of worship, morality is the principle of our duty to man; and interest, inclination, custom, convenience are to direct the vast variety of human actions which are less perfectly of the moral kind. Thus, in all the ordinary conduct of their lives, in their business and their amusements, in the connections they form, and the society they frequent; in the use of their time, their influence, their fortune, or their talents; in the management of their families; in their habits of personal indulgence; in their common discourse; in their general bearing and behaviour they live altogether without regard to God. But let us take a particular instance or two. Take first the duties of any humble and laborious calling — of a husbandman, of a mechanic, of a servant, of one who must labour for a subsistence, and whose whole time is occupied in the work of his vocation. If a man submits to this lot as a mere act of necessity, if he goes through his toil with cheerfulness, because he thus supplies his wants, or procures his humble comforts, or hopes one day to improve his condition; though he may be acting well and wisely in some points of view he does nothing to the glory of God. But suppose that he thus reflects on his condition, and says, "I will therefore go to my labour cheerfully: I will pursue it diligently, as God's appointment: I will consider this as my place in the great family of His creatures, and endeavour to serve Him in it." Such views would consecrate the labours of the day. Thus would a man be glorifying God. But there may be a question of some importance here. Are these reflections to be continually passing in the mind? Or, is nothing done to the glory of God, when we do not place it thus distinctly before us, as our express and particular object? I answer, when the principle exists and thrives, such reflections will of course be frequently occurring. But when it is well-formed and established we shall act by it on all common occasions, not so much from reflection as from habit; and be led into the feelings and duties which our object demands without recalling it expressly to our thoughts. A parent who lives for the welfare of her child has no need to reason with herself upon the matter; nor, in every single act which promotes her object, to have it strongly or expressly in her eye. She feels rather than reasons, she acts rather from habit than deliberation.

2. Let me briefly show the operation of this same principle in another instance. There are various peculiar duties attached to every rank and relation in life. To parents and children for example, to husband and wife, to master and servants. The duties of these relations may be performed, and decently performed, without any regard to God. A heathen parent may have a tenderness of affection for his children which all mankind must admire. In such cases natural affections or ordinary motives do that, in part, which the aid and control of a higher principle would enable them to do much better — and God is only so far glorified as the general order and harmony of His creatures demonstrates the perfection of the Creator. But where the heart is renewed, and a regard to God implanted, the influence of this principle will extend to the various relations of life, and all their duties be placed on a new footing. Thus our very amusements and relaxations should be enjoyed upon principle. As far as they are subservient to right ends they may be indulged with a good conscience. Thus, too, the food and rest which we require should be taken upon Christian principles. Such then are the objects we shall keep in view, and such the motives from which we shall act in proportion as we feel the power and possess the true spirit of the gospel. And now let us turn to our own consciences and hearts. What is our prevailing principle? Is it the fear and love of God? Or is it our own gratification or temporal advantage alone? I say alone, because we may conscientiously seek our own advantage when it is in subserviency to the will of God. That will and our own interest point frequently to the same line of conduct. Again, let this subject convince us of the error of those who confine religion to devotional duties. Lastly, would we possess this principle of doing all things to the glory of God, let us first seek to have the love of God shed abroad in our hearts. The effect is a great one, the motive which produces it must therefore be powerful. Let us love God, and we shall serve Him faithfully and universally.

(J. Venn, M.A.)

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

WEB: Whether therefore you eat, or drink, or whatever you do, do all to the glory of God.