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worthy to incur shame, to suder loss, or evento lay down our lives, in so glorious a cau se. Bi yeye

IV. Let this doctrine mure especially teach us. moderation in all our pursuits and enjoyments liere below. It is not our chief, or most important happiness, that is depending here. These are on ly temporary gratifications, which we must shortly resign. They do not therefore deserve such exq treme anxiety and solicitude. No, let those whose God is their belly, whose glory is their shame, and who mind earthly things, say, let us cat and drink for to-morrow we die. Let them make the most of this life, because it is all their portion. But this, I trust, is not our case. If we be truly chrisa tians, our treasure is in heaven, and therefore the object of our chief eare and concern is safe, out of the reach of all worldly accidents; and being satis. fied that this is the case, we may surely make ourselves easy about these temporary accommodations, and in whatever state it shall please divine providence to place us, therewith to be content, and thankful. s

ig godt i ry Besides, it behovės us, if we have any regard to the credit of our religion, and the opinion that meni will form of our sincerity in the profession of it, to manifest a christian indifference towards this world.

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and all the things of it. For if, to all appearance, we be as anxious about worldly pleasures, wealth, and honours, as other men are, and as eager in the pursuit of them, we give the world too much reason to think that we place our happiness in them, as much as they do; and that all the affection and Fegard that we profess to have for another country. anda more enduring substance, is merely a vain prea tence, when, in reality, this world has as full posan session of our hearts, as it has of theirs.... in; : V. Ifour treasure, our hearts, and our conversation, be in heaven, let us more especially bear . with patience and cheerfulness all the evils of life.

They are but for a time, and it is a noble consola tion, that if we meet with the same treatment from this world that our Lord met with from it, if we suffer on the same account; that is, in consequence of bearing our testimony against the 'errors and vices of it, we give the clearest proof that we are his disciples, and then we may say, if the world hate us, it hated likewise our blessed master, and if we suffer with him, we shall also reign with him, and be gari. fied together. Let us then, my brethren, comfort one another with these words, and continue steadfast, and immoveable always abowding in the work of ther. Lord; as knowing that our Labour shall not finally he in vain in the Lord.

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Whether therefore ye eat or drink, or whatsoever ye s do, do all to the glory of God. Cor. X. 31. .

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SINCE all the actions of a rational creature, ought to be directed to some end; there should be something that we propose, and aim at by the whole course of our conduct: something to which, amidst all the variety of subordinate pursuits we are necessarily engaged in, ,we may from time to time have recourse to, as a standard, by which to, judge of the propriety of our conduct in general, or any particular scene or action of our lives. To, act at random, to follow the dictates of the present prevailing passion or inclination, whatever it be, without reflecting upon the tendency, justness, or measure of it, is to act in no higher a capacity than what the brutes are capable of. In such an unreflecting way of life, no use is made of reason.

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That faculty from which we derive our superiority to the brutes, and by which we hold the rank allot. ted to us in the system of nature, is entirely neglected, and in effect lost. And how is it possible that we should live up to the purpose and design of human nature, without exerting that faculty which constitutes us men, and rational creatures ? How can we answer the end for which we were made? And how can we arrive at that state of ease, satisfaction, and happiness, that no creature can enjoy that is not perfectly adapted to the sphere of life assigned to it? which must depend upon the improvement and exercise of those powers which are suited to its kind, and answer to its station. Do we esteem any creature, that does not excel in what creatures of his kind are best qualified and expected to excel in? in like manner, with respect to men, whatever accomplishments they are masters of, if they do not acquit themselves as men, excel in what men are most fitted to excel in, they cannot be allowed to have any true merit: they are aiming at something above, or something below human nature; and must be losing themselves in the esteem of every being, who hath a full comprehension of the condition and end of our nature.


Let us then, as we wish to excel, and to be happy in our proper excellence, set out upon these just maxims: to bring to perfection those faculties which are most properly manly, and rational : to propose to ourselves an end worthy of our nature, and regulate and adjust our subordinate pur. suits, and the common actions of our lives, by a regard to this end. - The enquiry that naturally arises from these observations is, what is this great, proper, and worthy end of human life? What are those attainments, which are most properly manly, and befitting us? What is that course of life, the prosecution of which will be attended with the most complete and growing satisfaction, and secure to us the esteem of all, who are the best judges of our merit? This I shall endeavour to explain in discoursing from the words of the apostle in my text, whether ye eat or drink, or whatever ye do, do all to the glory of God.

ist. Ascertaining, what we are to understand by the Glory of God. · 2d. The reasonableness and advantage of con. sulting the Glory of God in all our actions. The true sense of the phrase (the Glory of L 2


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