Such SER M.

of

Caufe either of Virtue or of Vice.
is, for Inftance, a man's choofing his
Profeffion, imployment, or manner
Life in the World. Whatever Profeffion,
though not in itself directly unlawful, yet
leads Men needleffly into many and strong
Temptations to Sin, will always, if pof-
fible, and if he is not under any preffing
neceffity, be avoided by a Man who is fin-
cerely defirous to do all things to the Glo-
ry of God.
Every innocent Profeffion,
may equally and indifferently be chosen by
any good Man; But yet, even in That
Choice, his main and ultimate End, will
be the Exercife of Right and Truth, and
the mutual comfortable Support of Men,
in Juftice, Faithfulness and Charity. Pro-
fit, Power, Credit, Reputation, and the
like, may very innocently, and very just-
ly be aimed at by Men in Any business
or imployment whatsoever : But these
things muft Always be defired, with a
due Subordination to the Intereft of Vir-
tue; which is the Glory of God, and the
only true and final Happiness of Men.
Whoever, in the Great Lines and main
Course of his Life, aims merely or prin-
cipally at worldly and temporal Ends;

II.

in

SERM. in the attainment of Thofe Ends, he has II. bis Reward.

4thly and Laftly; As in all Great Actions, a good Christian ought actually; fo in all even the fmallest and most inconfiderable Actions of Life, he ought habitually to intend the Glory of God. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God. The Scripture reprefents all, even irrational and the very inanimate creatures, (Pf. cxlviii. 2, &c.) Beafts and all cattle, worms and feathered fowls; the Sun, the Moon and Stars; Mountains and all Hills, fruitful Trees and all Cedars; Fire and Hail, Snow and Vapours, Wind and Storms; The Scripture, I fay, represents even All These as glorifying God, because they act regularly, according to the Nature he has given them, and by his Command. Much more then, may even the most common actions of Men, be justly said to be done to the glory of God; when they are done decently and Soberly, regularly and innocently; as becomes Men, and Chriftians, and fuch as have upon their minds, even when they are not directly thinking of it, an habitual Regard to God and Religion. In a

Journey;

Journey 3 to a diligent Man, and one S ERM. whofe mind is really bent upon his jour

ney's End, every thing he does, as well as actual travelling, tends truly to the fame End. His Rest and Sleep, his Stops and Refreshments, nay even his very Diverfi ons and Digreffions, ftill tend uniformly, towards enabling him to arrive at his intended Home. And thus likewife in the courfe of a Religious Life; to a Man truly and fincerely Virtuous, every Action of his Life promotes the Honour of Religi on, which is the Glory of God; and every thing he does, is fanctified by a Habit of Virtue His worldly bufinefs and imployment, by Justice and Charity running uniformly through all the parts of it; The common Actions of his Life, by decency and inoffenfiveness; His very Pleafures and Diverfions, by Innocency and right intention. In a word; whatfoever he is doing, he ftill Always habitually remembers the End, and therefore he never does amifs, Eccluf. vii. 36.

III. THE Ufes, which may he drawn by way of Inference from what has been faid, are:

II.

If, FROM

SERM

Ift, FROM hence we may learn how II. fevere a Reproof those perfons justly deferve, who, far from doing all things, as the Apostle directs, to the Glory of God, do on the contrary, by Prophaneness, Unrighteousness and Debauchery, directly dif honour Him whom they profess to serve; bringing a Reproach and Infamy upon our moft Holy Religion, and caufing the Name of God and the Doctrine of Christ to be through Their means blafphemed among Unbelievers.

2dly, THOSE deserve in the next place to be rebuked sharply, who, though they do not dishonour God by Acts directly irreligious, yet are careless and negligent in matters of Religion; not much regarding, whether Truth or Error prevails in the World; nor being follicitous to do boncur to their religion, and to promote the Spreading of the Doctrine of Chrift, by fhowing the reasonableness of it, by preferving the Simplicity and Purity of it, and by exhibiting the Beauty of it to all Mankind.

3dly, AFTER Thefe, are to be reproved fuch as have indeed a Zeal for Religion, but not according to Knowledge; pla

II.

ing the main Strefs of Religion in SER M. Forms and Ceremonies unworthy of God; or in Opinions and Notions, which either through their obfcurity and unintelligiblenefs, or by their difagreeableness to the Everlafting Gofpel, to natural Religion and to the Divine Perfections, hinder, instead of promoting, the Glory of God.

That

4thly, EVEN the Best of Men have need to be admonished, and to be put in remembrance, that they ftir up the Gift of God that is in them, 2 Tim. i. 6. they purge themselves continually from every evil work, that they may bring forth more fruit, Joh. xv. 2. that they be more and more diligent in all their Actions, to do every thing to the Glory of God: Not with a fuperftitious Anxiety, or burdenfome Preciseness, in things of little moment; but with a cheerful Application of every thing that occurs in Life, to the promoting of Truth and Right, of Reafon and Virtue among Men. Rejoicing in the Glory of God, and in the establishment of his Kingdom of Righteoufnefs; as That wherein confifts the Happinefs of the whole Creation, both in