nefit that pretends to deferve Thanks, pretends to proceed from a good Intention; if that be wanting 'tis all Hypocrify, and we may need the Benefit we have received, while (this fuppofed) we fcorn the Author of it. But now God needeth us not, and therefore in any Service we pretend to do him, if we intend not that, but fomething elfe by it, we give him nothing, and can expect no Reward from him.

Thus much concerning the Neceflity of pious Intention, or of being moved by good Ends in all the Good we do. But,

2. What are those good Ends which Chriftianity requires us to intend, and to be moved by in good Works? They are so often inculcated in the Scriptures, that I shall do little more than name them. They are either,

i. General. Or,

2. Particular.

1. The General good Ends we are to intend are these Four.

I. A good Confcience.

II. The Glory of God.

III. Our own Salvation. And,
IV. The Good of others.

1. One General Motive to good Works, which the Scripture propounds to us, is the Difcharge of a good Confcience in all Things, which fuppofes a Senfe of Duty, and a PerZ a fuafion

fuafion of the Neceffity, or at leaft of the Lawfulness of what we do, to be a neceffary Principle of well-doing; I muft and will do fuch or fuch a thing, or abstain from this or that, because I am bound in Conscience to do the one, and to forbear the other. It must be one End of doing well, that a Chriftian is to intend, to preserve the Purity of his Confcience: To this purpose St. Paul us, that the End of the Commandmells is Charity out of a pure Heart, and out of a good Confcience, 1 Tim. 1. 5. And thus as to the particular Duty of Subjection to Authority, the fame Apoftle fays, that we must be fubject, not only for Wrath, but for Confcience fake, Rom. 13. 5. And it is to this Purpofe that he lays down that Maxim, What foever is not of Faith is Sin, Rom. 14. 23. (i. e.) whatsoever a Man does, being not perfuaded that God commands it or allows it, it is to him Sin. And we have the bleffed Apoftle for an Example of making Conscience a Principle and End of Action; fays he, Acts 24. 16. I exercise my self to have always a Confcience void of Offence towards God and towards Men, that is, it was his great Defign, and his great Care in the Course of his Life, and in all his Actions, to maintain the Peace and Joy of his Confcience. Of like Confideration with this is that excellent Reafon of doing what is Good,

Good, viz. Because it is Good. And this is that which the Apoftle plainly urgeth, Phil. 4. 8. Finally, Brethren, whatfoever Things are true, whatsoever Things are bonest, whatsoever Things are just, whatsoever Things are pure, whatfoever Things are lovely, whatsoever Things are of good Report; if there be any Virtue, and if there be any Praife, think on thefe Things.

2. We are alfo required to do all Things to the Glory of God, as St. Paul exprefly fays, I Cor. 10. 31. and this our Saviour propounds in the foregoing Chapter, as the Reason that should move us to good Works, v. 16. Let your Light fo fhine before Men, that they may fee your good Works, and GLO RIFT your Father which is in Heaven. And thus St. Peter exhorting to the best manner of performing Christian Offices, adds, that God in all Things may be glorified thro' Fefus Chrift, 1 Pet. 4. 11.

3. We are moreover directed to propound that Eternal Life which is promised in the Gospel as the End of our good Deeds. This our Saviour largely infifts upon in this Chapter, propounding this to us as a Motive of Alms and Devotion, that our Father which feeth in fecret may reward us openly, V. 3, 6, 18. And again, v. 19, 20, 21. foregoing the Text, fays he, Lay not up for your Jelves Treafures upon Earth, but lay up Treafure in Heaven; for where your Treafure is, Z3

there

there will your Hearts be alfo. And truly this, the Promife of Everlafting Happiness, was that which he perpetually laid down before his Hearers in all his Preaching, to win them to be his Difciples, and to obey his Doctrine.

4. Another General End of our Actions ought to be that of doing what Good we can in the World. Thus our Saviour perfuading his Disciples to the truly Christian Life, engages them by this Confideration, that they were to be the Salt of the Earth, and by their good Examples to fecure the Manners of Mankind from Corruption, and that their Light was to shine before Men, that others might fee their good Works, and that to do like them, ch. 5. foregoing, v. 13. 16. And St. Paul fays in the Place forementioned, The End of the Commandment is Charity. And again in like manner he gives this general Rule, 1 Cor. 16. 14. Let all your Things be done with Charity.

These are the Four General Grounds of a Pious Intention, which the Scripture requires us to build upon.

And now if it be ask'd, whether the propounding of fome one or more of these Ends to our felves in doing what is otherwise good, be fufficient to purify our Intentions, and to make our Actions rewardable in the Life to come, without propounding the rest, or whether it be neceffary to be influenced

by

by all of them in the Course of our Lives and Actions;

I answer, that these General Ends of welldoing do include and infer one another. For Inftance: To defign the Glory of God in all our Actions, is to do that thing which God requires, because he requires it, and thereby to make a plain and full Acknowledgment of his Perfections, of his Authority, by fubmitting to it, of his Juftice, by not daring to expofe our felves to it, of his Omniprefence, by walking as every where in his Eye and Sight, of his Mercy, by a thankful ufing the Benefits of it, and of his Faithfulness and Truth, by trufting his Word for our prefent and future Happiness, in obeying his Commands; this it is to do all to God's Glory. But now it is impoffible to feparate this Principle, this general End of and Motive to good Works, from that of Conscience and Faith, from the Belief of God's Perfections, and Promises, and the Sense of Duty which arifes from hence; for without Faith it is impoffible to make the Glory of God our End in the Good we do. Again, as for doing good Works with respect to my own Salvation, that is included in both the other; for as far as I am reftrained from Sin by the Fear of Punishment, I cannot but acknowledge God's Juftice against Sin, and intend to give him the Glory of his Justice, in forbearing to do

Z4

Evil,