The Heavenly Trade, Tract · Application 4 · Part 2 (2 of 2)

The Heavenly Trade · Tract · Application 4 · Part 2 (2 of 2)

p. 187Sol. 1. If you would be enriched with heavenly treaſures, and get in thoſe goods; Then,

1. Firſt, maintain a conſtant ſenſe of your own wants and emptineſs: That which is wanting cannot be numbred, Eccleſ. 1. 15. Look over your ſouls every day, and ſee your poverty; look into your underſtandings, and ſee how little light is there; into your minds, and conſider how little ſpirituality lies there; how little warmth and heavenly heat in your affections; little truth and ſincerity in your ſpirits; little tenderneſs in your conſciences; little flexibleneſs in your wills to divine things: little faith, love, humility, meekneſs, fear, zeal, life, ſtrength, faithfulneſs, ſtedfaſtneſs in your ſouls: were this really ſeen, and felt, and the excellency of theſe ſpiritual perfections diſcern'd, and the ſoul's great concern and intereſt that lies wrapt up in them, with the abſolute neceſſity of having every grace, in order to duty, peace, comfort, proſperity and ſalvation; perſons that had any life at all, could not lie ſtill, or be content, till utmoſt means were us'd to obtain ſupplies: 'twas a falſe conceit of a ſelf-fulneſs that kept back Laodicea from ſeeking after Chriſt's treaſures, Rev. 3. 17, 18. And that blind opinion the Phariſees had of their good eſtate that ſo prejudic'd them againſt the convictions and counſels of Chriſt towards their cure, Joh. 8. 33. 39. 41. 48. Had not the Corinthian Saints been ſo full and rich in their apprehenſions, they would not have had ſuch ſleighty thoughts of inſtituted means towards their Souls good. 1 Cor. 1. 12. And have been contentious with one p. 188another, when they ſhould have been contending for higher meaſures of grace and godlineſs, verſ. 11. 'Tis the poor are the labourers in God's Vineyard, Zech. 11. 11. And they that feel their daily need of ſoul-relief, that will be at any pains to enjoy it, Iſa. 41. 17.

Secondly, Get a believing ſight of Chriſt's grace and fulneſs, that he is able to enrich you, and willing to help you. Heb. 11. 6. This brought Naaman to the Prophet Eliſha for cure of his leproſy; he believed his ſervants report, that he was able, and cheriſhed hopes that he was willing to heal him. 2 Kin. 5. 3. And ſhe ſaid to her Miſtreſs, would God my Maſter were with the Prophet that is in Samaria, for he would recover him of his leproſy: One told this to her Lord, and hereupon he goes and adventures: ver. 5. And he departed. A perſwaſion of Chriſt's ability, brought the Leper to him for cleanſing. Mat. 8. 2. Lord, if thou wilt, thou can'ſt make me clean: He was perſwaded that Chriſt was able, and had hopes that he was willing, or would never have come to him. A thorough belief of Chriſt's ability to help, will make a ſoul to cheriſh hopes of his willingneſs alſo. So the blind men, Mat. 9. they believed Chriſt's ability to help them; ver. 28. And they had hopes of his mercy too, that he would do it: ver. 27. Thou Son of David have mercy upon us: and this hope made them not only to come to Chriſt, but to follow after him: whatever perſons pretend to a believing in Chriſt's ability to ſave and ſanctify them, they have not this faith, who queſtion his willingneſs p. 189to ſatisfy the longing ſoul, and ſave all that come to God by him: you confeſs he is able to furniſh you with all you can want or deſire; believe his willingneſs alſo to ſupply all your wants, who ſincerely wait upon him.

Queſt. But how may I know that Chriſt will furniſh me if I come for theſe heavenly treaſures? there are many come, and go without their errand: Some ask, and have not, Jam. 4. 3. run, and receive not; ſtrive to enter in, and are not able, 1 Cor. 9. 24. Luke 13. 24. There are ſome the Lord threatens he will not hear, Prov. 1. 28. Iſa. 1. 15. Zech. 7. 13. And I have ſought theſe ſpiritual bleſſings many a time, and God hath not anſwered: How may I be ſure Chriſt is willing to give theſe treaſures unto me?

Sol. The Lord Jeſus hath made an offer of grace to all ſenſible Sinners, who feel their need, and thirſt for ſupply, Iſa. 55. 1. Joh. 7. 37. and called upon them to come and receive it without exception, Matth. 11. 28. Now it cannot ſtand with his divine goodneſs and truth to offer mercy, and not intend to give it; he cannot deceive, or be deceived, who is the faithful one; nor invite his creatures to an expectation, and then fail them. Now he hath called all to come, and required no other condition but their coming, and receiving him and the things he hath offered. He hath alſo promiſed, as well as offered, to give to him that thirſteth. Rev. 20. 6. I will give to him that is a-thirſt of the fountain p. 190of the water of life freely. I will give, (not ſell) or let out on any terms of ſelf-worthineſs; for if there be any thing to make the creature worthy, 'tis not a gift, but debt, Rom. 4. 4. [To him that is a-thirſt,] nothing elſe is required but a pinching ſenſe of ſouls need, and an unſatisfied deſire of ſupply. [I will give freely,] out of no reſpect to any thing in the creature, but his neceſſity and miſery; the moving cauſe is his own grace and free mercy to Sinners, as Sinners. [I will give liberally too;] let him drink freely, take as much as he needs, or is capable to receive. [I will give ſutably,] ſuch things as you deſire and need, and ſuch things as are capable of ſatisfying you, (of the fountain of the waters of life.) Matth. 7. 7. Pſal. 36. 7, 8. Joh. 6. 37. Iſa. 41. 17. You will find nothing in theſe Scriptures required in the perſon, but ſenſe of his need, ſeeking ſatisfaction, coming, believing, and a real ſubjection to all God's terms, and a pure deſigning of his ends. I diſclaim all; the Port I would be in at, is redemption and forgiveneſs through his blood; Ruth. Now, if he hath promiſed to give to them that ſeek, he muſt be willing to give; For the holy one of Iſrael cannot lye, Numb. 23. 19. He hath received all his Mediatory fulneſs of purpoſe for the giving out to thoſe that come unto him. Joh. 1. 12. Pſal. 68. 18. Thou haſt received gifts for men, yea for the rebellious alſo, that the Lord God might dwell amongst them: He is the Angel, Meſſenger and Mediator of the new Covenant, the Truſtee and Feoffee entruſted with that great eſtate for the uſe of his people p. 191that need it, and come unto him for it, Mal. 3. 1. Heb. 9. 15. And therefore is ſaid to appear in Heaven in the preſence of God for them, as an Advocate to follow their cauſe. The Lord Jeſus is wonderfully pleaſed too, in giving to his needy ſeeking ones. Mic. 7. 18. He delighteth in mercy. Pſal. 35. 27. He hath pleaſure in the proſperity of his ſervants: the more he gives, the more he ſees of the travel of his ſoul, and is ſatisfied. Iſa. 53. 11. The more he gives, the more he receives: The gifts and graces of God are as the rivers that flow from the Sea, and return to the Sea again. 1 Chron. 29. 14. Of thine own have we given thee: The more Chriſt gives to his people, the more he receives; his talents come in again with improvements, Mat. 25. 27. The more he gives, the more he is glorified, Joh. 14. 13. Anſwer theſe queſtions before you doubt Chriſt's willingneſs to part with ſpiritual goods freely to all that truly ſeek them. Do you think really that Chriſt can diſſemble, offer mercy, and have no mind to give it? Do you think that the Lord Jeſus can break his word, or become falſe to his promiſe? Can you imagine he will be unfaithful to his truſt? Can he delight in giving, and yet not willing? Doth he gain by giving, and yet not willing to give? Is he glorified by giving, and yet be loth to give? then would he not care for his own name. Suſpect your willingneſs to receive, not Chriſt's to give you all that grace you need and ſeek of him.

Fourthly, Another thing wherein this heavenly Trade lies, is, to carry on heavenly work, p. 192and to be daily driving on the great buſineſs of godlineſs. Religion hath its work as well as the world; every Trade hath its employment, and ſo has godlineſs. Chriſtianity is not a notion or opinion, a name to live, and no more: 'Tis a miſerable vanity and cheat for a perſon to think a bare Lamp will light him to Heaven, and a few lazy wiſhes bring him to glory, though he travel not the way to it. Alas, to eſpouſe the principles of Piety, without the practice of it, to get over to priviledges, and be ſtrangers to Purity, to profeſs Faith without works, and love without labours, will ſignifie nothing towards ſalvation. Will Opinion make a man an Artiſt, or imagination enrich him, or hunger fill him, or reading the way to a place bring him thither? No more will affection, knowledge and profeſſion help men to Heaven, unleſs they work out their ſalvation, and carry on the duties of Religion that lead to it, Phil. 2. 12.

Firſt, Conſider, a Chriſtian hath much work, and a little time; great work, and ſmall ſtrength; neceſſary work, and many diverſions; excellent work, none like it: perſons that ſet about ſalvation in earneſt, will find much to do; and the farther they go in Religion, the more buſie their employment will be: every day brings its work with it; new inſtructions, new mercies, new afflictions and temptations every day, which calls for much exerciſed grace and duty. A child of God hath no time for idleneſs, or impertinent buſineſs. O the many things that muſt be diſpatched within the compaſs of this little inch of time for eternity! Soul, if thou dieſt, and p. 193thy work undone when thou dieſt, thy ſoul's undone; there's no riſing from thy grave to do neglected work; or diſpenſation at the Bar of God for the omiſſion of Salvation-duties.

This work is neceſſary alſo as well as great; ſome duties are neceſſary to ſecure thy ſalvation; all duties are neceſſary to maintain thy comforts, and greaten thy glory. Men plead neceſſity for this and th' other thing, to do this work, and take that journey; to omit this duty, and abſent from ſuch a priviledge; but who is ſenſible of the neceſſity of working the work of God, and attending ſoul-concerns? It may not be neceſſary you ſhould have peace, credit, plenty, riches, comforts; that you ſhould have ſo much eſtate, preferment and contentment in the world; but 'tis abſolutely neceſſary thy ſoul ſhould be ſaved, and that God ſhould be obeyed; that ſpiritual concerns ſhould be attended, (whatever is neglected) that thy debts ſhould be paid, thy peace with God obtained, thy hungry ſoul be fed and refreſhed, thy title to Heaven clear'd, the preſence of God enjoy'd, and thy ſeed-time for glory improv'd.

'Tis promiſed-work too, and that makes it neceſſary; you have engag'd to be the Lord's if you are Chriſtians; and have given up your ſelves to be his, and not your own; your time is his, your capacities his, 1 Cor. 6. 19, 20. what you are and have, is from him and for him; this you have devoted to the uſe and ſervice of God when you took him to be your God, 2 Cor. 8. 5. and many a time ſince you have engag'd to obedience of his commands: There are ſick-bedvows, p. 194affliction-promiſes, engagements under conſcience-troubles; yea every day, and in every duty, you tell God you will mend your waies, redeem your time, do him more and better work; and how can you ſtand before him with ſuch flattery and diſſimulation, and under the guilt of ſo much falſhood and treachery, while your work lies ſtill undone?

Yea your work Chriſtians is excellent work alſo, above all the employments of the world; 'tis ſupernatural work, yea Angelical work, yea ſuch work as Angels cannot do, to believe in, love, converſe with, and obey Chriſt, as your Redeemer and Saviour, Phil. 3. 10. 1 Pet. 1. 7, 8, 9, 12. to ſuffer for Chriſt, and be baptized into a conformity with his death and reſurrection.

'Tis ſuitable work alſo you are called to in this Heavenly Trade, work ſuited to your natures: If you are Saints, you have received a heavenly ſpirit, and are partakers of the Divine Nature, 2 Pet. 1. 4. 'Tis as natural for you to do heavenly work, if you are Chriſtians, as for the world to do earthly work, there being a diſpoſition and propenſity put into your renewed natures to new and heavenly work, as there is a diſpoſition in the ſeed to its proper fruit, 1 Joh. 3. 9. For his ſeed remaineth in him: 'Tis work ſuited to your hopes which are laid up in Heaven, Col. 1. 5. For the hope which is laid up for you in Heaven, whereof you have heard before in the word of Truth. That is the bleſſedneſs, thoſe great and glorious things you hope for, which are laid up for you in Heaven, as a Treaſure p. 195ſafely kept for you: Called hope by an Antonomaſia (ſaith Davenant) aaBeatitudo promiſſa dicitur ſpes noſtra, id eſt, ill… quod ſperamas per Antonomaſiam; neque hoc praemium dicitur tantum oblatum nobis & propoſitum, nam h…c ſpem noſtram infirmaret, ſi certitudo rerum ſperatarum penderet ex nobis, & diſpoſitione noſtra ita ut vel daretur nobis vel negaretur promerito operum noſtrorum, ſed dicitur ſe poſitum nobis, id eſt, quaſi in depoſito reconditum apud Deum Patrem noſtrum. Daven.This reward is not ſaid to be onelyonly offered and propoſed to us; for that would weaken our hope, if the certainty of thoſe things hoped for did depend on us, and our diſpoſition; ſo that it ſhould be given or denied us according to the worth of our works, graces and duties; but 'tis ſaid to be laid aſide for us, as that which is depoſited, and ſafely laid up in God our Father for us. A Chriſtian's choiceſt Treaſures lie in hope, not in hand; beyond their preſent view and enjoyment, and yet ſecured to their uſe and propriety, 1 Pet. 1. 4. Reſerved in Heaven for you: (foreign) kept as it were in cuſtody, and with watch and ward for you ſure and certain, on which the hopes of Believers are firmly laid, and to which their preſent work is ſuited: heavenly work bears a proportion and agreement in its nature (though not in worth) to heavenly and eternal things; 'tis work ſuited to your inheritance and wages in its kind, though not in degree: and that's excellent work which is of the ſame nature with your eternal bleſſedneſs.

Suited alſo to your preſent priviledges, who ſit in heavenly places in Chriſt Jeſus Eph. 2. 6. Gracious ſouls, though in habitation they are p. 196on the Earth, yet in point of priviledge they ſit in Heaven: Through their union with Chriſt they may be ſaid bbSedere fecit nos in coeleſtibus in perſona Chriſti, inque novam vitam excitavit, & ut Spiritu in coelis verſemur efficit. Zanch.(ſaith Zanchy) to ſit where he ſits, as a husband or Brother abſent from his Wife, and Brethren doth poſſeſs a Kingdom for them; they, though abſent, may be truly ſaid relatively to poſſeſs it in him as members in the head, they ſit in Heaven in the perſon of Chriſt; and as the lump is ſanctified in the firſt fruits: Neither do they ſit onelyonly relatively through their union with Chriſt; but ſpiritually, through their communion with him. In that ſenſe (ſaith Bucer) as the Apoſtle ſpeaks, Phil. 3. 20. They have their converſation in Heaven. This is a glorious priviledge the Saints onelyonly enjoy; in this life to converſe in Heaven, and to have their life above, above the world, and things below, and ſuch ſhould their work be alſo: How pleaſant ſhould heavenly work be to heavenly ſouls! which Believers are and ſhould be.

Secondly, Chriſtians ſet upon heavenly work; for as is your work, ſo will your maintenance be: They who do that work which the world cannot, have that meat and drink which the world knoweth not, Joh. 4. 32, 34. The Lord hath dainties, and peculiar refreſhments for thoſe who are ſingle and faithful in his work, they have joyes which ſtrangers intermeddle not with, Prov. 14. 10. Whoever go without, his labourers ſhall not lack: He keeps a good table for his work-men: In keeping of his Commands p. 197there's great reward, Pſal. 19. 11. They eat the fat, and drink the ſweet, Neh. 8. 10. The marrow, the ſpiced wine, the hidden Manna is their meat and drink (ſo far as they have need of it) O the ſweet bits, and pleaſant ſips they miſs of, who are idle in God's Vineyard! They that will not work, ſhall not eat, 2 Theſ. 3. 10. Would you live high in your ſpiritual comforts, then work hard in your ſpiritual work.

Thirdly, As is your work, ſo will your company be: They that do earthly work, have earthly companions to labour with them: As is mens Trade, ſuch is their company. The children of the night have their fellowſhip with unfruitfull works of darkneſs, Epheſ. 5. 11. and gracious ſouls are companions with them that fear God, Pſal. 119. 63. Wicked workers have wicked men and devils caſting in their lot with them, Prov. 1. 14. And ſo have heavenly Traders heavenly company; they have the preſence of God with them, 2 Chron. 15. 2. The Lord is with you while you are with him: They have the Comforter with them, Joh. 14. 16. He ſhall give you another Comforter, that he may abide with you for ever: Rom. 8. 11. By his Spirit that dwelleth in you. No company like the Comforter; friends may leave you, but if you keep with God, and do his will, the Spirit of God will abide with you for ever; though he may not alwaies be ſeen of you, yet he will alwaies reſide with you: At the beſt, friends can but ſtay with you, but the Spirit of Chriſt will dwell in you, and give you the neareſt and moſt intimate acquaintance with himſelf, (if you obey his voice, and follow p. 198him) God's labourers have the company of Angels alſo: they are miniſtring ſpirits to the heirs of ſalvation, Heb. 1. 14. They pitch their tents about them that fear God, Pſal. 34. 7. and have it given in charge to take care of the Children of God, and to carry them in their arms, that they daſh not their feet againſt a ſtone, Pſal. 91. 11. Thoſe are lovely company indeed, ſuch as will never hurt you, but do you good; you ſhall be the better for them, Prov. 13. 20.

Fourthly, As is your work, ſo will your wages be to all eternity: though not for your work, yet according to it, Rom. 2. 6. Who ſhall render to every man according to his deeds: foreign, not foreign, according to, not for their works: The Prepoſition foreign, noting here (ſaith Paraeus) ccforeign non meritum ſignificat, ſed menſuram ceu foreign, quae praemia diſtribuentur indebita & poenae irrogaountur promeritae. Paraeus. Non propter quid, ſed quibus ſit danda docetur. Idem.not the merit, but the meaſure, analogy or rule, by which undeſerved rewards ſhall be diſtributed, and juſt puniſhments ſhall be inflicted, as the word is uſed, Mat. 9. 29. ch. 23. 3. And ſo as it refers to glory (ſaith he) it rather deſcribes the perſon to whom this glory ſhall be given, then ſhews the cauſe why it is given, as Mat. 25. 34, 35. Alſo the word rendered (foreign) is uſed for a free reward that hath no reſpect to deſert, Mat. 20. 8. The ſame reward being given to him that wrought one hour, as to thoſe that bore the heat and burden of the day: So that the word (according) notes the kind of work, not the cauſe of reward, p. 199reward as it refers to ſalvation: Suitable to that of Chriſt, Rev. 22. 12. Behold I come quickly, and my reward is with me, to give every man according as his work ſhall be: foreign. Indeed evil works have their cauſality, and deſert of puniſhment, but not good works of reward: Gryner gives three reaſons of the difference: Firſt, Becauſe good works proceed from God, and are the fruits of his Spirit in us; but evil works proceed from man, and are the effects of his own ſpirit and will. Secondly, good works are imperfectly good as to degrees, and therefore cannot merit; but evil works are perfectly evil, and therefore deſerve death. Thirdly, Good works are commanded, and ſo are but our duty, and cannot merit, (payment of debts are not purchaſe) but ſins are forbidden, and ſo are a breach of the Law of God, and deſerve death. Luke 17. 10. The gift of God is eternal life, but the wages of ſin is death, Rom. 6. 23. Death is wages due, but life is a gift altogether free. By grace ye are ſaved, Epheſ. 2. 5. There can be no deſert of glory in the moſt ſpiritual duties of man: Becauſe

Firſt, They are not man's work, but God's in him, John 15. 5. Without me ye can do nothing, Gal. 2. 20. I live, yet not I, but Chriſt liveth in me. Holineſs is called the fruit of the Spirit, Epheſ. 5. 9. Now the reward is due by way of debt to him that worketh; but to him that worketh not, 'tis of grace, Rom. 4. 4, 5. and therefore reward is not due to Saints who work not, but by ſtrict way of juſtice rather p. 200to the Spirit that worketh in them.

Secondly, They are no way proportionable to the reward, and ſo not meritorious: Their work is imperfect, they know but in part, and do but in part, 1 Cor. 3. 9. Phil. 3. 12. The beſt duties as they come from the Saints here, are ſpotty, and as ſweet waters that come from an evil veſſel, they ſavour of the cask through which they come; but glory is perfect, omnibus modis, and hath no defect in it; Our works alſo are finite, being created, and creature-actions; but the reward is infinite, the love and glory of an infinite God.

Thirdly, Though our Holineſs were perfect, yet it could not merit; becauſe it is due to God from that relation we bear to him as his creatures, and redeemed ones, and from our promiſe and covenant with him to love, obey and ſerve him, Epheſ. 2. 10. 2 Cor. 8. 5. Duties are but debts, not acts of favour to God: We owe God our ſelves, and our all, and are indebted to Chriſt for his Redemption-grace, more than we can ever pay; we cannot (though we do all we poſſible can) requite the blood of Chriſt, and love of Chriſt; and till we are out of debt we cannot merit.

Fourthly, We have nothing to merit withal, for we are not our own, 1 Cor. 6. 19. Man hath nothing to give to God, who is not his own, but God's (as all redeemed ones eſpecially are) Believers are his ſervants: Rom. 14. 4. Who art thou that judgeſt another man's ſervant? And a ſervant is not his own; his time, ſtrength, capacity, work, are his Maſters; ſo are the Saints p. 201duties the Lord's, not by way of legal compact, and requital of wages, but by way of redemption, right and purchaſe, being bought out of the ſervice of ſin and Satan to his own uſe; and the ſervice of ſuch is a due already upon a former ſcore; a debt of thankfulneſs, and cannot merit a reward: Beſide, what can they give to God, who have nothing but what they receive from God? 1 Cor. 4. 7. Who hath firſt given to him? and it ſhall be recompenſed to him again: for of him, and through him, and to him are all things, to whom be glory for ever.

Fifthly, Were rewards due to any upon the account of his work, then man had ſomething to glory of in himſelf, and might ſay of Heaven as Nebuchadnezzar did of Babylon, Dan. 4. 30. Is not this great Babylon which I have built for the houſe of the Kingdom, by the might of my power, and for the honour of my Majeſty? So might ſuch ſay when they come to Heaven; Is not this the manſion I prepared and deſerved by my duties and graces, for my glory and bleſſedneſs? For ſelf-juſticiaries, though they are forced to ſay that their grace is given of God; yet they boaſt of the improvements of this grace as theirs, and glory is due to the improvement of grace (they ſay) and not to the bare grace or talent; and though they are driven to confeſs Chriſt's merit, yet they ſhuffle and ſay, Chriſt merited for them, that they might merit: But that is contrary to the Goſpel, which tells us, That 'tis not of him that willeth, nor of him that runneth, but of God that ſheweth mercy, Rom. 9. v. 16. And 'tis God that worketh in you both to p. 202will and to do of his good pleaſure, Phil. 2. 13. And that no fleſh ſhould glory in his preſence, 1 Cor. 1. 29. And therefore God hath choſen the fooliſh, weak; and baſe things of this world, and things that are not, of purpoſe to prevent this ſelf-glorying before him, verſe 17, 18. And the Apoſtle makes this reaſon why Abraham was not juſtified by Works, but by Faith, cauſe then he would have ſomething to glory in; but this could not be. Rom. 4. 2. If Abraham were juſtified by works, he had ſomething to glory in, but not before God. So that the Saints, though they have a reward of their work, yet it is not for their work; 'tis a reward, not of debt, but of grace; yea of glorious grace, according to your work. (Chriſtians) God will not give you a jot leſs than the utmoſt of what your love and faithfulneſs comes to; Your labour ſhall not be in vain in the Lord, 1 Cor. 15. 58. He will not fail of any of his Promiſes, or diſappoint you of your expected end, but will be better than your hopes: You will ſay in that day of compenſation, Who hath begotten me all theſe? Iſa. 49. 21. Whence is this to me? Luk. 1. v. 43. When ſaw we thee an hungred? Mat. 26. v. 37. Glory is a mighty thing, infinitely above all your labours: Chriſtians, Heaven will make amends for all your duties and loſſes, and abundantly compenſate, and exceed all your expences for God in the world: And have: you not reaſon to ſet about the work of grace, and drive on the employments of this Heavenly Trade?

p. 203Queſt. But what is this heavenly work which Wiſdom's Merchants muſt be driving on every day?

Sol. I anſwer; Firſt, in the general; Heavenly work is that work which hath a heavenly Author and Principle; a heavenly rule, and a heavenly end: work wrought of God by his Spirit, Joh. 3. 21. Work done according to the will of God, and by Scripture-rule, Col. 4. 12. Work wrought for God, and deſigned purely and ultimately to his glory, 1 Cor. 10. 31.

But more particularly, heavenly works may be conſidered under theſe two heads.

Firſt, Such as are heavenly in the matter of them, as well as manner and end.

Secondly, Such works, as though earthly in the matter of them, yet are done in a heavenly manner, and to an heavenly end.

Firſt, That's heavenly work which is of a heavenly nature, matter, and manner, and end; as all thoſe religious duties are which reſpect God, our ſelves, and others.

Firſt, Drive on that work every day which hath God himſelf for its firſt and more immediate object, as all acts of religious worſhip, both natural and inſtituted, moral and poſitive. Mat. 4. 10. Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve: This is due to God from all his rational and intelligent creatures, both Men and Angels to worſhip him only, with that reverential fear, faith, love, hope and delight which is due to him, as the Supreme p. 204Majeſty of Heaven and Earth, the great Creator and Conſervator of all his creatures; and to ſerve him with that ſubjection and obedience as their relation to God their Sovereign calls for. This is the duty of all perſons, eſpecially thoſe that profeſs their owning of God, and choice of him to be their God in Chriſt, and peculiar treaſure. Deut. 13. 6. Thou ſhalt love the Lord thy God, and ſerve him, and ſwear by his name. Chriſtians, to let out your hearts upon the world, relations, ſelf, and creatures, is to rob God of his ſervice, and to commit Idolatry with the creature. Think this, when my heart runs out to things below God, and my affections, hope, truſt and delight get over their banks, and break their due bounds, and ſubordinacy to God: when I fondly dote upon, and take pleaſure (abſtractively from God) in any creatures, then do I deal treacherouſly with my God, I rob him, and give his glory to another, Iſa. 48. 11. O ſet habitually your hearts on God, and let out your faith, love, hope, fear, deſires, and delighting pleaſures on God every day, yea all the day long, as your chiefeſt good, ſupreme Sovereign, and laſt end. Prov. 27. 17. Be thou in the fear of the Lord all the day long.

Again, external acts of divine worſhip are part of thy every days work, which thou oweſt to God, and to be duly and daily performed to him, as to pray, hear, and read his ſacred word: Theſe are that honour, homage and ſervice that is due to God every day, eſpecially morning and evening; Prov. 8. 34. Deut. 6. 7. Exod. 30. 7. 1 Chron. 23. 30. Ezek. 46. 13, 14, 15. p. 205Amos 4. 4. 1 Chron. 16. 40. Pſal. 55. 17. This is the daily burnt-offering to be prepared for the Lord; Exod. 29. 38, 39. Morning and evening; the vows that are to be daily performed. Pſal. 61. 8. God's mercies are new every morning, and ſo muſt your praiſes be alſo. Lam. 3. 23. He keeps you day and night. Iſa. 27. 3. And 'tis but reaſonable you ſhould give him his morning and evening ſacrifice: you depend upon him for the mercies of every day, and he expects from you the duties of every day, which is reaſonable ſervice. Rom. 12. 1. You have daily neceſſities, difficulties, trials, dangers and duties, in which you need his help; and is it not your concern to be daily at his feet, and ſeeking his favour, counſel, ſtrength and bleſſing?

Herein lies your profeſſed ſubjection to God alſo; ſlight religious duties, and you reject God from being your God: This very reaſon doth Moſes give why Iſrael ſhould ſerve the Lord, and cleave to him, and ſwear by his name, and give him all religious worſhip, Deut. 19. 20, 21. He is thy praiſe, and he is thy God, who hath done for thee theſe great and terrible things which thine eyes have ſeen. Dan. 6. 16. Thy God whom thou ſerveſt continually, he will deliver thee: 'Tis a contradiction to ſay that God is your God, and yet with-hold his ſervice from him: As ſoon as ever God had a people in the World, he had ſervice from them. Gen. 4. 26. Then began men to call upon the name of the Lord: No ſooner had Seth (who was the other ſeed which the Lord appropriated to himſelf in the p. 206room of Abel) a Son and Family, but they had peculiar worſhip for God, and were diſtinguiſhed from the Family of Cain by this, that they did ſerve God: This is the work of God, that every Soul is bound to diſpatch every day, in Cloſet and Family, in Spirit and Truth, with a pure heart fervently.

This alſo is the beſt part of your work in the world, to attend on God; all other ſervice is but drudgery, compared with your ſerving God, and tranſacting the great matters of your Souls, and your everlaſting concern. This is your intereſt alſo, to maintain nearneſs to God, who is the life of your ſouls, the length of your days, and fountain of all your ſupplies; there's no ſuch pleaſure as in the ways of God, nor profit as in keeping his commands. O the bleſſedneſs of converſe with God, and maintaining a daily entercourſe with the Father of Spirits! 'tis the priviledg of Angels, and of glorified Saints, to be always beholding his face, 1 Theſ. 4. 17. Mat. 18. 10. And the peculiar honour of the upright to dwell in his preſence, Pſal. 140. 12.

There is no ſuch advantage alſo as to be much with God every day. Pſal. 73. 28. 'Tis good for me to draw near to God: Often journeys to Heaven bring in much profit; 'twas this way David did thrive ſo much in wiſdom, grace and experience, out-ſhining all the men of that age, and ſerving his generation by the will of God; his being much with God. Pſal. 139. 18. When I awake I am ſtill with thee: By this nearneſs to the Son of righteouſneſs did Enoch ſo p. 207ſoon ripen for Heaven; and by his conſtant walks with God, did he ſo timely get to his journeys end. Of all that generation, we find none ſo ſoon ſent for home, and tranſlated to his reſt, as holy Enoch; for whereas the reſt lived nine hundred, eight hundred, ſeven hundred years; only he lived three hundred ſixty and five years, and that which ſo quickned his fitneſs for reſt, was his activity in heavenly work: Enoch walked with God, and was not, for God took him, Gen. 5. 23. He kept his conſtant turns with God in his Garden and Gallerywalks, and then went in with him into his Preſence-Chamber, there to ſit down with him for ever.

This alſo will make you thrive in your own work, if you are faithful and diligent in God's work; mind his concerns, and he will care for yours, Deut. 30. 9. Obey the voice of the Lord, and do all his commandments, and the Lord thy God will make thee plenteous in every good work of thy hand; He ſhall make thee to abound in the work of thy hand; (as 'tis in the Hebrew) **foreign & faciet ſupereſſe te, foreign, excellentem efficiet te bonis.to have more than enough, (as Montanus renders it,) He will bleſs thee in every work of thine hand, (according to the Septuagint,) other Copies have it; He will have a great deal of care of thee, &c. He will make thee excellent with good things, (ſaith Junius;) He will make thee to enjoy good in every work of, &c. (ſaith Symmachus;) He ſhall proſper the work of thy hand; It ſhall go well with ſuch. Deut. p. 2084. 40. Thou ſhalt keep therefore his ſtatutes and his commandments which I command thee this day, that it may go well with thee, and with thy children after thee, Gen. 42. 18. 'Twas piety made Joſeph ſo proſperous in all he did, he feared God. Do this, and live; for I fear God: and God was with him, and made all he did to proſper in his hand, Gen. 39. 3. Whatſoever he doth ſhall proſper, Pſal. 1. 3. The bleſſing of the Lord ſhall be on the head and hands of ſuch; let their condition be what it will in the world, yet it ſhall be well with ſuch as fear the Lord; if he be afflicted, yet his afflictions ſhall turn to his good, and be part of his proſperity. 2 Chron. 31. 21. And in every work he began in the ſervice of the Houſe of God, and in the Law, and in the Commandment, to ſeek his God; he did it with all his heart, and proſpered. The way to true proſperity leads by Heaven-gates. Chriſtians, if ever you will thrive in your own work, be ſure to carry on God's work: begin with God every day, the firſt fruits are his. Diſpatch religious worſhip in your Cloſets and Families before you enter on your earthly buſineſs: Cloſe up every day with him, he is the Alpha and Omega, the beginning and end, and muſt have the iſſue as well as entrances of every day. The morning and evening ſacrifice are his, 1 Chron. 16. 40. 2 Chron. 13. 11. Pſal. 55. 17. Give God his due, before you render to Nature its dues. Pſal. 61. 8. Pay your vows to God every evening, before you run on ſcore for new mercies: See all things ſecured in everlaſting Arms before you lie down to reſt; put p. 209thy Soul and thy All into the hands of Chriſt by ſolemn devotion and reſignation every night; get the watch ſet, and all things ſafe, before thou expoſeſt thy ſelf to the hazards of the night, and entereſt upon an incapacity to ſecure thy ſelf from the leaſt danger. O precious ſouls! lye not down as dogs and ſwine, who, when they have filled their bellies, get to their ſtyes and kennels.

Secondly, carry on all that work daily which hath a more ſpecial reſpect to your own ſelves, and leads to the ſanctifying, comforting, ſtrengthning, edifying, ſaving of your precious ſouls. Next to the glory of God, yea in purſuance of it, thy own Salvation is thy chief concern; What will it profit a man to gain the whole World, and to loſe his own Soul? or what ſhall a man give in exchange for his Soul? What is left, if the Soul be loſt? and what is done, if, after all, the Soul be undone? To look after others Souls, and neglect thy own; and to ſecure all things elſe, and leave deſtruction on thy ſelf, is folly like to hers that ſaved her goods from the fire, but left her child to periſh in the flames. Salvation is your chiefeſt work, committed to your care, and to be accounted for in the day of Chriſt. Phil. 2. 12. Work out your own Salvation with fear and trembling. And 'tis great work alſo, many things muſt be attended too, and ſeveral things diſpatch'd, if ever Souls be ſaved.

Firſt; You muſt carry on heart-work every day, and that's great work: they that are acquainted with their own hearts, know there p. 210is much to do in and about them: There is nothing more out of order than man's heart, and nothing in man of greater concernment than the heart: Hence 'tis the ſtrict charge the Lord gives his people to keep their hearts, Prov. 4. v. 23. Above all keeping (as 'tis in the Hebrew) keep thy heart, Proz. 23. 2. Epheſ. 3. 17. Prov. 4. v. 4. The heart is the one thing Chriſt looks for; the chief room he dwells in; his warehouſe, where he laies up his goods; his workhouſe, where he cuts out, and prepares his work, Prov. 16. 1. A great part of ſalvationwork is done in the ſecret chambers of the heart: The heart is the root and ſpring in man whence all aceptable duties flow, Epheſ. 6. 6. doing the will of God from the heart; and to be eſpecially looked after. A Chriſtian finds a great deal of work to do about his heart every day: There is

Heart-ſearching work, Pſal. 64. 6. The heart of man is deep, and not eaſily fathom'd; 'tis a long journey to the fartheſt end of the heart, which no man ever yet reached in this life: The Sea is deep, and yet it hath a bottom: The World is large, and yet it hath been compaſſed; but who hath ever travelled through his own heart, to ſet up his non ultra, and ſay, Hitherto its wickedneſs goes, and no farther. 'Tis deceitful alſo above all things, and deſperately wicked, who can know it? Jer. 17. 9. A man hath no ſuch cheater to deal with as his own heart; it hath ſuch Cameleon colours, Maeander windings; ſuch labyrinth turnings, ſubtle ſhifts, falſe pretences, cloſe deſigns, fair promiſes, ſmooth p. 211excuſes, rhetorical pleas, ſeeming integrity, deep-rooted hypocriſie, that a man cannot tell what to make of his heart, or how to find it out; and this calls for conſtant ſearchings and obſervings of the heart: Beſides, the Lord gives his people the ballance of the Sanctuary on purpoſe to weigh it in, and caſts out a line of providence every day to try it by. Men meet with occaſional providences, temptations, employments, companies, changes, mercies, afflictions; all which help to diſcover the heart; the iſſue of which is to be obſerved in order to the finding out of thy heart.

Heart-judging work: When Chriſtians have found out the evil of their hearts, their pride, hypocriſie, &c. ſeen the proof and evidence clear, and how contrary to Law and Goſpel, to Equity and Mercy, to Light, Experience, Warnings, Patience, Profeſſion and Promiſes, they are then to charge theſe things upon the heart, to ſet home the evil with all the aggravations of it, from its nature and effects, from the quality of the perſon, the time, place, continuance in it, attempts and means of cure, compared with others beneath them for light, profeſſion, means and mercies; and having by theſe arguments convinced the heart of its exceeding evil, then to paſs ſentence againſt, and condemn it as unworthy of any mercy, and deſerving of all the threatnings in the Word againſt it, until the heart come to bear its iniquity, and feel its exceeding ſinfulneſs, and cry out with the Apoſtle, O wretched man that I am! who ſhall deliver me from the body of this death? Rom. 7. 24. This would p. 212be of wonderful uſe to clear up your ſincerity, to preſerve the tenderneſs of your ſpirits, to cut off all excuſes, falſe hopes, and ſecurity in ſin, and make it more abominable when it appears with its moſt taking allurements, 2 Cor. 7. 11. 1 Cor. 11. 31. and this would evidence your intereſt in pardon, and freedom from Divine condemnation.

Heart-humbling work. O the pride that lodges, yea lives in, and incorporates with this little piece the heart of man! how unſearchable is it, and paſt finding out! like leaven in the lump, and poyſon in the cup, which cannot be ſeparated by a humane hand; as rottenneſs in the bones, that cannot be fetched out. Pride is as that lofty mountain before Zerubbabel, which muſt become a plain, Zach. 4. 7. as deeply rooted trees, whoſe Mores are not eaſily plucked up. One compares ſpiritual pride, to the ſhirt, or inmoſt garment, which the Saints laſt of all put off; and which like the Ivy, will not be pluckt out, till the wall in which it is comes down alſo. O the tuggings a child of God hath with his proud heart, to get and keep it low! As the Spider, whatever it feeds on it turns to poiſon: So is it with the proud heart of man; it turns all it does, hath, meets with, and ſees to the nouriſhment of pride; proud of its ſins; proud of his graces; proud under afflictions, and proud of mercies; proud of honour, and proud of humility; proud of God's favour, and proud under his frowns. O what a ſtrange diſeaſe is pride, that feeds upon the means which the Lord gives to cure it, and gets ſtrength p. 213from the remedy to nouriſh the diſeaſe! like Ephraim's wound; when God would have healed one, another appeared: And this helps to make a Chriſtian's work great work indeed, which is never done till his day be done, and his Tabernacle pulled down.

Heart-purging work: The heart of man naturally is a very ſink and kennel of uncleanneſs; a fountain of pollution; a running Iſſue full of filthineſs of fleſh and ſpirit, Mat. 18. 19. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, falſe witneſs, blaſphemies; theſe are the things that defile the man. 'Tis not accidental and adventitious filthineſs, for that may more eaſily be waſht away, Jer. 6. 7. but 'tis innate and connatural, and never ceaſes bubling forth, till the fountain be cleanſed, and the root be changed. Sin in the heart is the root and ſpring of all the wickedneſs that defiles the thoughts, words and actions. Chriſtians complain of their thoughts; they are peſtred with vain, unclean, diſtracting thoughts in duty, and out of duty; whereas the diſtemper lies in the heart: Thoughts are but the ebullitions and ſwarmings of the heart: He that will cure his thoughts, muſt firſt cleanſe his heart, Jer. 4. 14. The heart is the neſt where theſe Waſps fly out and trouble the ſoul; the root that feeds theſe luxuriant branches, briars and thorns that wound the conſcience; and the ſtrong fort of Sion, where theſe Jebuſites hide themſelves, and iſſue out to prey upon the gracious ſoul: Till theſe neſts be ſpoiled, the Ax laid to the root of the tree, and this ſtrong Tower attach'd, and p. 214theſe blind and lame removed, ſouls will never be freed from irruptions of ſin in their thoughts and converſations: This (Chriſtian) is buſie and hard work, and part of thy daily employment in this Heavenly Trade; to ſweep, waſh, drain and cleanſe thy filthy heart, by ſound repentance and faith in the promiſes, death and blood of Chriſt.

Heart-quickening work. The heart is the primum mobile, the great wheel in the watch that ſets all a going; if that ſtop, all faculties are ſtill: A lively heart makes a diligent hand to rid away ſoul-work, and a nimble foot to run in the waies of God's commands; when the heart is quickened, then every duty, inward, outward, publick, private goes on; ſuch a ſoul needs no ſpur to quicken it, nor pully to draw it to its duties. O what a burden are ſome to their Chriſtian friends, to keep them up, and draw them on in the way of God, and all becauſe their hearts are dead, and that livelineſs which once ſeem'd to be in them is departed! The ſpring that at firſt made them ſo active, is weakened or broken; the waters that ſet their Mills a going fail, and that temporary love, and common grace, like ſtanding pools having no fountain to maintain them, are dried up by conſuming luſts, and ſcorching temptations; ſo that now they wither in all their branches, and become weak, cold, and indiſpoſed to every work of God and their ſouls. Some of theſe dangerous ſymptoms of decayed grace, are found alſo in ſincere ſouls, for not looking after their hearts betimes, and keeping them cloſe to a p. 215quickening Jeſus, by a lively faith in the promiſes. Chriſtian, mind this alſo every day, to maintain thy ſpiritual life, by freſh quickenings, and reviving influences, from the fountain of life, on thy weak and dying heart, making uſe of all inſtituted helps for ſoul-ſtrengthening; as hearing, reading, meditation, holy conference, and the like.

Heart-teaching and enlightening work. A light head, and a dark heart may dwell together; and it ſeems to be the condition of too many under the Goſpel this day. A ſpiritual eye to look into the myſtery of truth, and believing affectionate diſcerning of excellent things, is not eaſily found; even while Chriſt is read, a veil is on mens minds, and their fooliſh heart is darkened: And this is one reaſon ſouls walk not as children of light; 'tis becauſe they are not light in the Lord, Pſal. 40. 8. The Law of God is not within their hearts; they have no inclination or power upon their hearts to do the will of God they know, for want of this heart-knowledge: Be earneſt with God to beam over your hearts, to make that the Hemiſphere where the Sun of Righteouſneſs may daily ariſe with healing in his wings: Cry with David, Pſal. 119. 36. Incline my heart to thy Law: Let my heart lean and ſtay upon thy Law, as a man doth upon a ſtaff tobear him up: Get a greater nearneſs in your hearts to truth, that the Word may be wrought in, and incorporated into your hearts; that it may be a Goſhen, a Land of Viſion, and full of the underſtanding of the Lord.

p. 216Heart-keeping and Heart-watching work. The heart is bent to backſliding, if it be not kept and held faſt to the Lord and his waies; 'tis ſtill turning aſide, and winding off from its proper duty. The Lord complains of Iſrael, Pſal. 78. 8. They did not ſet their heart aright, and their ſpirit was not ſtedfaſt with God: They did not prepare, adapt, diſpoſe their heart to God; neither was it conſtant and ſtedfaſt with him, but on every occaſion did ſtart aſide: So falſe a thing is man's heart, if not under a watchful eye, and ſtrong hand, holding it faſt to God. Prov. 4. 23. Keep thy heart with all diligence: Keep it as under lock and key, bolted againſt ſin, and bound by cords of love to every duty: And what a hard province is this! O the work that a child of God hath to keep his heart in order one moment; to keep down ſin; to keep it from the power of corruption, and prevalency of temptation; to keep up grace in the heart; to maintain its deſires after God, and things that are excellent; to preſerve its affections to things above; to hold the thoughts on God, and things eternal, that they ſtart not away; to continue its integrity; to perform its purpoſes; to ſecure its frames, experiences and enjoyments! And he that will thus keep his heart, muſt watch it conſtantly, never have his eye off from it, or ſuffer his jealouſie concerning it to ceaſe: He muſt be alwaies making it over to the Lord Jeſus for ſecurity, and be ſtill imploring help from Heaven, faithfully following all the inſtructions he gives towards its ſecuring: This is heart-work, and the firſt part p. 217of this heavenly work that concerns your ſelves.

Secondly, You muſt carry on mortificationwork every day. Col. 3. 5. Mortify therefore your members which are upon the earth; fornication, uncleanneſs, inordinate affection, evil concupiſcence, and covetouſneſs which is Idolatry. The Apoſtle having aſſur'd the believing Coloſſians of their future happineſs, doth thence infer their duty and neceſſity to preſs after utmoſt holineſs here, as the way to this bleſſedneſs: The firſt part of which holineſs lies in this great work of mortification: there is no greater motive for Believers putting off ſin, than wellgrounded hopes of intereſt in Chriſt and glory: if Heaven be yours hereafter, holineſs muſt be yours now: There is no place for ſin in Heaven, nor unclean thing can enter there. Then haſten away ſin now; that's his Argument: [Mortify your members;] Get your ſelves rid of ſin; put to death, weaken and deſtroy the whole body of ſin, with all the parts and iſſues of it; the head and ruling power of ſin had its mortal wound before: verſ. 3. Ye are dead; habitually dead to ſin, the world, and ſelf; they have got their deaths-wound, the ſtab is at the heart, and can never be healed more: but they are not actually dead, more blood muſt run, and ſpirits be ſpent, and this monſter be weakned every day: Practical mortification is wanting, and muſt be promoted daily. This ſpiritual death to ſin aaMors naturalis eſt pura privatio nec admittit in ſubjecto aliquid contrarii ſed mortificatio ſpiritualis non eſt pura privatio, nam dum corpus hoc mortale geſtamus relinquitur aliquid de contrario fomite quod oppugnandum & magis magiſ que mortificandum eſt. Daven(ſaith Davenant) is not as p. 218the natural death; for that's a pure privation, and admits of nothing in the ſubject that's contrary to it: But ſpiritual mortification is not purely privative, but while we live there's ſomething left that is of a contrary nature to holineſs, which muſt be daily oppoſed and deſtroyed. Sin in Believers is driven from the royal fort of the heart upon Chriſt's entrance into it, but poſſeſſes the ſuburbs and out-works of the ſoul, from whence it muſt be gradually expell'd alſo by the mortifying influence of the ſpirit; like the Canaanites which were remov'd from the Mountains, but could not be wholly driven out of the Valleys, that Iſrael might by them be prov'd, and taught to war, Judg. 1. 19. ch. 3. 1, 2. So the Lord Jeſus Chriſt doth not preſently deſtroy corruptions from the people, that by them their ſincerity may be proved, their graces exerciſed, and the mighty power of his ſpirit manifeſted: This makes a Chriſtian's work buſy, and conſtant, having to do with potent enemies within and without, Eph. 6. 4. which muſt be fought every day, and a continual war maintained with them during life: without fighting, no conquering; without ſtriving, no crowning, 2 Tim. 2. 5. 'Tis with a child of God, as with Iſrael when fighting with Amalek, if the hands of Faith and Prayer be not held up, no conqueſt; when theſe are down, ſpiritual Amalek prevails. O the loſſes that Chriſtians ſuſtain for want of mortification, by reaſon of which p. 219their foil'd corruptions rally up, and take their graces captive! Let men neglect the conſtant practice of mortification, bbSi neglexerint perpetuam praxim mortificationis vitia conculcata & ſubacta reſumunt vires, corruptio abſtenſa repullulat & ſuffocata gratia ſpiritus ſancti redit homo ad ingenium ſuum. Dav.(ſaith Davenant) and their vices that were trod down and ſubdued, will ſoon reſume their ſtrength; their corruption that was lopt off will bud out again, and the graces of the Spirit in them being almoſt ſtrangled, man returns to his former temper. Hence come thoſe dreadful fears of good ſouls, that the grace of God was never in truth in them, but that they are ſtill in a carnal ſtate, and ſhall periſh at laſt, and all this for want of carrying on the work of mortification in them: As a lively Faith overcomes ſin, ſo prevailing luſt weakens Faith, 1 Joh. 5. 4. Eph. 4. 2. 30. withſtands the ſealing-work of the Spirit, and overthrows the work of the Soul's hopes, filling it with fears about the unſoundneſs of his eſtate, and the miſerable iſſue of all his profeſſion, experience and labour. By this ladder of unmortified ſin, the Devil ſcales the royal fort of Faith, throws down its Towers, and mans it againſt the Soul's peace, comfort and holineſs. O the miſchief that Chriſtians do to themſelves by indulging ſin, and for want of a vigorous purſuit of this great duty of mortification! which makes them like to Iſrael, who being once upon the borders of Canaan, were by their unbelief, and unſubdued luſts, brought back near the confines of Egypt again, and after a p. 220wearying unconſtant life, were conſum'd in the wilderneſs at laſt. So 'tis with gracious Souls, by their unmortified luſts, after ſome acceſſes to grace, taſtes of divine love, hopes of glory, and fairneſs for Heaven, they are brought back to the borders of Hell again, and made to ſpend their life in an uncomfortable and ſouldiſtreſſing wilderneſs. Chriſtians, 'tis not ſecurity enough for your peace and ſpiritual welfare, that ſin hath loſt its dominion, unleſs its ſtrength and life be impaired alſo: dethroned ſin may bid you many a battel, and give you ſore foils, and though it may not recover the Scepter, yet it may keep the Sword; and when it cannot mount the Throne, may get into ſome ſtrong hold, and put the ſoul to much trouble e're it be beaten out again. Neither is it ſafe to acquieſce in ſome temporary truce with thy corruptions; bloody overthrows have been oft-times the events of a ceſſation of war for a ſeaſon: Joab blew the Trumpet, and all the people ſtood ſtill, and purſued after Iſrael no more, neither fought they any more, (i. e. for that time.) 2 Sam. 2. 28. And yet 'tis ſaid, ch. 3. 1. Now there was long war between the houſe of Saul and the houſe of David; but the houſe of David waxed ſtronger and ſtronger, and the houſe of Saul waxed weaker and weaker: Sin may ſeem to yield, and trouble thy ſoul no more for a time, but carry it quietly with thee, as Joab did to Abner, and on a ſudden ſmite thee to the ground, though not to death, 2 Sam. 3. 27. Nor is it enough that ſin be in chains, and under reſtraint through the preſent ſtrength of overcoming p. 221grace, unleſs it be hang'd up in chains as a dead malefactor. Secured luſt may break priſon, and eſcape from under thy hand (as Benhadab did from Ahab) to thy greater hurt, 1 King. 20. 42. What miſchief have chained Bears and Lions done when broken looſe? Believer, thy condition is not ſafe till thy ſin be dead: what Saul ſaid to Jonathan, 1 Sam. 20. 31. may be applied to thy caſe; As long as the Son of Jeſſe liveth upon the ground thou ſhalt not be eſtabliſhed, nor thy Kingdom; wherefore now ſend and fetch him to me, for he ſhall ſurely dye: So can thy Soul obtain no ſtability in grace, but be always full of ups and downs, and have wars and changes againſt thee till thy corruptions be ſubdued.

Queſt. But how ſhall I do to get ſin mortified? I am convinced 'tis my duty, but find it not my capacity: After all my ſtrivings, prayers and hopes, I am ſtill foiled, and fear I ſhall one day periſh by the hand of theſe Sauls. O when ſhall the Kingdom be reſtored to Iſrael? When ſhall the deliverer come to my ſoul? What ſhall I do to get theſe mountains a plain before Zerubbabel? and theſe Thieves crucified with my Lord Chriſt?

Sol. If ever thou meaneſt to get the death of thy ſins, take theſe directions.

Direct. 1. Firſt, Do nothing that might tend to ſtrengthen ſin. Rom. 13. 14. Make foreign, no proviſion for the fleſh, to fulfil the foreign. luſts thereof: the word ſignifies a provident care p. 222of the fleſh, as men do to maintain themſelves and families: Don't take up your thoughts about it, how to feed and pleaſe your luſts: Never think to kill your corruptions while you ſecretly feed and maintain them: Many complain of their corruptions, and yet all the while feed and ſtrengthen them. There are ſeveral things that do contribute maintenance to mens luſts.

Firſt, Delightful Remembrance of former ſins, do wonderfully pleaſe a carnal heart, and ſtir up deſires to future ſins: As the remembrance of former mercies is food to preſent faith. Pſal. 74. 14. Thou brakeſt the head of the Leviathan in pieces, and gaveſt him to be meat to the people inhabiting the wilderneſs. Iſrael's deliverance out of Egypt, and the breaking of Pharaoh's power, ſeriouſly thought on, was food to Iſrael's faith in the wilderneſs: And ſuch are delightful remembrances of former ſins: When a perſon takes pleaſure to think and talk of his former evils; this doth feed preſent deſires and hopes of ſin. When Paul would help on the Romans freedom from the ſervice of ſin, he labours to get their preſent thoughts of former ſins imbitter'd. Rom. 6. 21. What fruit had ye then in thoſe things whereof ye are now aſhamed? for the end of theſe things is death.

Secondly, Pleaſing Imaginations, and fancying of preſent or future ſins, do wonderfully ſtrengthen the habit of ſin. The Lord charges Iſrael's ſinful actions, as the product of their wicked thoughts. Iſa. 65. 2. Which walketh in a way that was not good, after their own thoughts. p. 223Sin firſt begins in the head, and ends in the feet; firſt working thoughts of ſin, and then actual works of ſin: The Devil doth uſually ſtrike the firſt fire on the tinder of mens thoughts, which afterwards burns in their hearts and lives. Jam. 1. 15. When luſt hath conceived, it bringeth forth ſin, and ſin when it is finiſhed bringeth forth death. They that would avoid the birth of ſin in their lives muſt take heed of the conception of ſin in their pleaſing thoughts. They that would help on Babylon's ruine, muſt prevent its propagation, and put a timely check to their growth; daſhing their little ones againſt the ſtone, Pſal. 137. 9. Leave aaSit nihil in te Babylonicum.not any thing that belongs to Babylon in thy ſoul, ſaith Hugo.

Thirdly, Unbelief ſtrengthens luſt. Jer. 2. 25. But thou ſaidſt there is no hope; no, for I have loved ſtrangers, and after them I will go, foreign. Deſperatum eſt (ſcil.) cor. My heart deſpairs of help; I fear it will never be better, therefore I will go on in my way. Unbelief ſtrengthens luſt, and makes the ſoul a prey to it. 'Twas by unbelief Iſrael fell in the wilderneſs, both into ſin and ruine. And the Apoſtle cautions Chriſtians that they fall not by the ſame example of unbelief, Heb. 4. 11. 'Twas unbelieving deſponding fears had almoſt turned up David's heels, had not grace ſuccoured him by the Word, Pſal. 73. 2. But as for me, my feet were almoſt gone, my ſteps had well-nigh ſlipt. And whence came this weakneſs of grace, and ſtrength of corruption? why it was from the p. 224apprehended proſperity of ſin and ſinners; and the ſucceſleſs iſſues of his profeſſion and obedience: Verſe 15. Verily I have cleanſed my heart in vain, and waſhed my hands in innocency: If this be the fruit of my holineſs, then all my labour is in vain; 'tis to no purpoſe I have followed God all this while, if wickedneſs ſhall carry it at laſt. O take heed of unbelief if ever you would get down your luſts.

Fourthly, Preſumption ſecretly conveys in relief to ſin, and ſuccours it againſt all the ſieges of Word and Spirit. 2 Pet. 2. 10. Preſumptuous are they, ſelf-will'd. A preſumptuous ſoul is a ſelf-pleaſing ſoul, one that pertinaciouſly and wilfully ſeeks his own carnal contentments, foreign, (as the word imports) he will boldly adventure on the moſt dangerous iſſues of ſin, ſo he may but gratifie his luſts, and obtain his ſinful deſires; he fears no dangers, ſticks at no hardſhips, though God and his Word be againſt him; it makes the ſinner go againſt all warnings, threatnings, counſels, with hopes of ſucceſs. Numb. 14. 44. But they preſumed to go up to the hill top, verſe 42. The Lord forbad them to go, threatning his remove from them, and their ruine, if they durſt go up againſt his will. Nay, it was ſaid, The Ark of the Covenant of the Lord; and Moſes went not out of the Camp; would not ſtir one foot with them in that wicked enterprize, yet they would go. O take heed of Preſumption, that does exceedingly keep up ſin, and pull down the ſinner.

Fifthly, Carnal ſecurity is a great friend to ſin, and contributes much to its advantage, when p. 225Chriſtians let down their watch, and lie down to ſlumber, then corruptions riſe up and prevails over them. When the Amalekites were ſpread abroad upon all the Earth, eating, and drinking, and dancing, becauſe of all the great ſpoil that they had taken out of the Land of the Philiſtines, 1 Sam. 30. 16, 17. David fell upon them, and ſmote them from the twilight, even to the evening of the next day, and there eſcaped not a man of them ſave four hundred young men which rode upon Camels and fled. So 'tis with gracious ſouls after ſome great mercy, either ſome ſpecial priviledge enjoy'd, ſome ſpoils upon their luſts obtained, or token of God's favour received, they become ſecure, proud and careleſs, letting down their watch, expoſing themſelves to temptations, and ſoon become a prey to ſin and Satan. Jer. 48, 11. Moab hath been at eaſe from his youth, and he hath ſettled on his lees, and hath not been emptied from veſſel to veſſel, neither hath he gone into Captivity, therefore his taſte remaineth in him, and his ſcent is not changed. If you would have a change on your carnal hearts, take heed of carnal ſecurity in your hearts.

Sixthly, Self-indulgence helps to nouriſh ſin, when perſons are lovers of their own ſelves; ſeek to pleaſe, indulge and gratifie the deſires of carnal natural-ſelf; then luſts thrive in that ſoul. He that feaſts his body (ſaith Ephrem Syrus) and ſtarves his ſoul, is like him that feaſts his ſlave, and ſtarves his wife. 2 Tim. 3. 2. Self-love leads the Van to all the iniquities and hypocriſies of the laſt times. O the troops of ſin that march p. 226under the banner of ſelf-love, and are ſecured by its conduct; hence ſelf-denial is the firſt ſtep to Chriſtianity, Mat. 16. 24. You can never proſper in your ſalvation-attempts, or decay in your ſoul-ruining luſts, till you learn to deny your ſelves in every part of it. Take heed of a ſelfiſh ſpirit, if you would be ſincere ſouls, and ſee the death of your luſts.

Seventhly, Opportunity favours ſin exceedingly, and helps to keep its hopes alive, and gives it occaſion for its enlargement. Opportunity is the Midwife of luſt, and helps to deliver it of its inward conceptions and pregnant deſires: 'Twas opportunity that blew the coal of David's luſt into a flame, 2 Sam. 11. 2. and midwiv'd out Hezekiah's pride, Iſa. 39. 2. Had it not been for opportunity, Lot might have eſcaped the ſin of inceſt, as well as the ſufferings of Sodom, Gen. 19. 30 to 37. and Judah's uncleanneſs with his Daughter-in-law Tamar: 'Twas opportunity that expoſed Dinah to a rape, and Peter to the temptation of denying his Lord and Maſter. Take heed of adventuring into the way of temptation, and going to the borders of ſoul-danger; ſhun the occaſions of evil; turn aſide out of the way of ſnares, Prov. 1. 15. chap. 4. 14, 15. Temptation feeds corruption, enſnares and entangles the feet, and (as fewel) keeps in the fire of luſt. You may as ſafely ſuffer the ſparks to come near to gun-powder, as opportunity to corruption.

Eighthly, Impenitency in ſin ſtrengthens the habit of ſin. Jer. 8. 6. No man repented him of his wickedneſs, ſaying, what have I done? every p. 227one turned to his courſe, as the horſe ruſheth into the battel. They run on furiouſly in ſin, as the horſe doth into the battel, who runs till he ſweats (ſaith Theodoret.) So they have no end or ſatiety of ſin; and bbTalis cogitatio cauſa fuit pertinacis nequitiae. Idem.this impenitency in ſin was the cauſe of all their pertinacy in ſin. Impenitency hardens the heart, and heaps up ſin on ſin unto the day of wrath, Rom. 2. 5. Take heed then of all thoſe things that may in the leaſt maintain and keep up ſin in your ſouls, as ever you think to bring it down: That's the firſt Advice.

Direct. 2. Secondly, Not onelyonly ſhun whatever might ſtrengthen ſin, but take heed you go not out in your own ſtrength againſt ſin, if ever you think to mortifie it: He that would mortifie ſin, muſt be able to maſter Devils, Epheſ. 6. v. 12. But humane ſtrength is no match for Devils: If man in his pure eſtate were too weak for ſuch an adverſary, then much more impotent is impure and imperfect man: 'Tis not the woman, but the womans ſeed muſt bruiſe the Serpents head, Gen. 3. 15. The Saints victory is through him that hath loved them, and given himſelf a ſacrifice to God for them, Rom. 16. 20. Rom. 8. 37. Epheſ. 5. 2. It muſt be his armour and arm too muſt bring ſalvation from ſpiritual enemies: Without me you can do nothing, John 15. 5. 'Tis this makes ſouls to fail in their attempts againſt ſin, that they ſet about it in a ſtrength inferiour to ſin. When Auguſtine after all his ſtrivings, vows and duties to bring down his corruptions, found them ſtill too hard for him? p. 228he heard a voice ſaying to him, ccIn te ſtas & non ſtas.Thou ſtandeſt in thy ſelf, and therefore thou doſt not ſtand: Whereupon he betook himſelf to prayer, and faith in the blood of Chriſt, and ſo got ſome victory over them. When the Exorciſts, Act. 19. v. 15, 16. went to caſt out Devils by the bare Name of Chriſt without the Power of Chriſt; both they and their attempts ſoon miſcarried: Jeſus I know, and Paul I know, but who are ye? and the man in whom the evil ſpirit was, leapt on them, and overcame them, and prevailed over them, ſo that they fled out of the houſe naked and wounded. Creature-ſtrength is too weak to maſter that enemy which hath the power of Hell to guard it. O go not out againſt ſin

In the ſtrength of your purpoſes and promiſes! Peter to his own coſt, found that too weak to ſecure him in an hour of temptation.

Go not out in the ſtrength of your frames and affections: How eaſily can Satan beat the Saints from theſe poſts, and caſt in a flood to drown their warmeſt affections! The Galatians that were high in frames and affections, and could talk of a bleſſedneſs, while ſpiritual, ſoon felt an alteration when they became carnal, Gal. 4. 15. chap. 3. 3.

Go not out in the ſtrength of your duties and performances; theſe are too weak without faith and the arm of Chriſt to charm theſe Serpents, and diſarm ſpiritual adverſaries.

Go not out in the ſtrength of your graces; theſe are not Chriſt, nor have an Almightineſs in them to bring down ſin and Satan: 'Tis not p. 229grace in Believers, but grace in Chriſt, that is ſufficient to guard the ſoul from Satan's buffetings, and to reſcue it from his temptations, 2 Cor. 12. 9.

Direct. 3. Thirdly, Get the union between thy heart and ſin broken: The life of ſin lies in that union it hath with the heart; if that be broken, ſin dies; as a man then ceaſeth to live, when the union between the ſoul and body is diſſolved: Sin hath too great a part even in a Believer's heart, which moves for ſome reſpect and indulgence towards it: When the enlightened mind ſaies, Crucifie it, the carnal affections cry, Spare it, is it not a little one? And the heart (like the City of Iconium about Paul and Barnabas) is divided. Act. 14. 4. And the multitude of the City was divided, and part held with the Jews, and part with the Apoſtles. So 'tis with the gracious ſoul; ſin hath too great a potency in the carnal mind, which muſt be broken, or ſin will never die: Get the Spirit's intereſt in thy heart ſtrengthened, and ſins party weakened every day.

There are ſeven things that have a great tendency to weaken the heart's union with ſin, and withdraw its affections from it.

Firſt, An abiding ſenſe of the great Love of Chriſt towards it; that he ſhould pity him, when pitied of none, left of all; love him, when wallowing in his blood, and altogether unlovely in himſelf; love him, while an enemy to God, yea to his own ſoul; love him ſo as to give himſelf for him; to leave his Father's glory, and take up ſhame, yea taſte of death for p. 230him, love him, and paſs by others; call him, and leave others: the ſerious conſideration of this hath a great conſtraint on the gracious heart to hate ſin, which Chriſt ſo hates, and in love to the ſoul came to deſtroy.

Secondly; A due apprehenſion of the unconceivable ſufferings of the Lord Jeſus, and all procur'd by ſin: He was deſpiſed and rejected of men, a man of ſorrows, and acquainted with grief; he bore our griefs, and carried our ſorrows: he was wounded for our tranſgreſſions, and bruiſed for our iniquities; he was oppreſſed and afflicted, and (that which gave an extremity to all theſe ſorrows) it pleaſed the Lord to bruiſe him, to put him to grief, and to make his ſoul an offering for ſin: This made the blows the heavier, that they came from a Father's hand: Had an enemy done it, it might have been eaſier born, (though his torments were unimaginable) but mine equal, mine acquaintance, my familiar friend, Pſal. 55. 12, 13. My God, my God, why haſt thou forſaken me, Matt. 27. 46? and all this the fruit of ſin: This makes a gracious ſoul to hate ſin, that hath been ſo cruel to his beſt and only friend.

Thirdly; A believing ſight of the excellency and holineſs of Chriſt, hath a mighty power to draw off the heart from ſin: when the Prophet had got a view of the Lord in his holineſs, he hath preſently unlovely and troubleſome thoughts of ſin. Iſa. 6. ver. 1. to 7. Wo is me, for I am undone, becauſe I am a man of unclean lips, and I dwell in the mid'ſt of a people of unclean lips; for mine eyes have ſeen the King the p. 231Lord of Hoſts: A ſight of Chriſt's holineſs will make ſin ſeem exceeding vile and loathſome, and the ſoul reſtleſs till delivered from it: 'Tis unacquaintedneſs with the holineſs and beautiful perfections of Chriſt, that makes men fall in love with that deformed monſter, ſin: the tranſcendent glory of Chriſt is his grace; and the glory of the Saints is to be like him, Joh. 1. 14. which is obtained through the immediate views of him. 1 Joh. 3. 2. When he appears, we ſhall be like him; for we ſhall ſee him as he is: The hope of which ſight, and glory, is ſoul-purifying now: ver. 3. And every man that hath this hope, purifieth himſelf, as he is pure: No ſooner had the Apoſtles a ſight of Chriſt's glorious grace, but the next thing was a receiving from his fulneſs grace for grace, Joh. 1. 14. 16.

Fourthly; A ſenſible ſight of the exceeding ſinfulneſs and evil of ſin will help to looſen this conjunction between the heart and ſin: when once Paul came to ſee the exceeding ſinfulneſs of ſin, and felt the killing fruits of it in his ſoul, his heart preſently came to be looſened from the ruling power of it. Rom. 7. 11. 13. That which I do, I allow not; what I would, that do I not; but what I hate, that do I. The ſenſe of the ſhameful fruits of ſin was influential on the believing Romans towards their freedom from ſin, Rom. 6. 21. 22. Chriſtians, get your eye more intently fix'd on the curſed nature of ſin; how contrary to God; how like to Devils; how filthy loathſome and abominable: look upon the certain dreadful effects of ſin here, and to all eternity, if not removed; it hath p. 232brought death on the Son of God, and deſtruction on the Sons of Men, bondage on the creatures, a curſe on every thing men do and enjoy; enmity againſt God, alienation from God, robbing him of his glory, croſſing his will, ſpoiling his works, grieving his ſpirit, hindering the ſoul in duty, depriving it of mercy, expoſing it to judgment, neceſſitating it to evil, weakning his hopes, breaking his peace, oppoſing his grace, and endangering either the loſs, or leſſening of his glory; with other innumerable miſchiefs, injuries, cruelty and miſeries that follow the heels of it; with the great difficulty in its removal. I ſay; be more in the heart-affecting conſideration of theſe things, and you cannot chooſe, but with Paul, be weary of ſin, loath it, and long for a ſeparation from it, Rom. 7. 24. How can ye love that knife that hath ſtabb'd your deareſt Friend, Father, Husband; yea, your own ſoul? How can you like that cloud and veil which ſtands between you and the Son of righteouſneſs, and keeps theſe quickning warming beams from you, which would have cleared and ſtrengthned your heart? How can you hug the fetters, kiſs the walls and doors that impriſon your ſouls in bondage, and keep you from your beloved, and from the glorious liberty of the Sons of God? what pleaſure can you take in that Thief which ſtole your richeſt Jewels, and hath brought you to a morſel of bread?

5ly, Apprehenſion of that high dignity and honorable ſtate to which grace hath advanc'd you, & thoſe peculiar glorious priviledges which you p. 233are now inveſted with, hath a mighty influence on a gracious heart towards the abhorring of ſin, 1 Joh. 3. 1, 2, 3. Oh how unſutable are works of darkneſs to the children of light! how unbecoming is vile rayment to them that dwell in Kings Houſes: A Swine's ſnout to a Saint's eye; thick clay, and defiling dirt on the hands, face, and heart of the heirs of glory, and children of the Kingdom: what an unlovely ſight is it to ſee Kings wallow in the mire as Swine; and ſuch who enjoy the priviledges of Angels, to do the work of Devils? Remember that thou art Son to a King, ſaid one to Antigonus, and that will keep thee from baſe courſes. O Chriſtians! work in theſe thoughts upon the heart, and ſee whether there can be any room left for the works of the fleſh, or affections thereof.

Sixthly; Expectations of future glory will help you to deſpiſe that abominable thing, ſin: Can you rationally look for a Throne with your Beloved hereafter, and lodge in the boſome of your Idols and adulterous Lovers now? How can you think that head ſhall wear a Crown of glory with Chriſt, who is always plotting to put Crowns of Thorns on Chriſt's head now? To reap life everlaſting then, who ſow to the fleſh now? Do you hope for that time when you ſhall be uncloath'd of ſin? and can you make it your preſent work to put on ſin, hold faſt ſin? how inconſiſtent are deſires of ſin, with hopes of freedom? Chriſtians, don't deceive your ſouls, you cannot have ſure grounds of fellowſhip with God hereafter, and allow the leaſt communion between your hearts and ſin now.

p. 234Seventhly, Maintained union and communion with Chriſt will break heart-union and fellowſhip with ſin: As heart-union with ſin will not admit of union and communion with God. Hoſ. 4. 17. Ephraim is joyned to Idols, let him alone: I will have no more to do with him; I'll leave, and remove from him: So union and communion with God in Chriſt, will not bear union with ſin. Hoſ. 2. 2. The Lord would not ſay Iſrael was his Wife, until her Whoredoms were put out of her ſight, and her Adulteries from between her breaſts: and no ſooner did ſhe return to a believing ſight of, and affectionate union with him, but ſhe preſently cries out, What have I to do with Idols any more, Hoſ. 14. 8? Contraries oppoſe and weaken each other. Pſal. 97. 10. Ye that love the Lord, hate evil. Matth. 6. 24. No man can ſerve two Maſters, either he will hate the one, and love the other; or elſe he will hold to the one, and deſpiſe the other: ye cannot ſerve God and Mammon. Union with God is of an incorporating nature. 1 Cor. 6. 17. He that is joyned to the Lord is one ſpirit, and cannot ſubſiſt without heart-ſeparation from ſin. 2 Cor 6. 16, 17. I will dwell in them, and walk in them;—wherefore come out from among them, and be ye ſeparate, ſaith the Lord. Cleaving to Chriſt by Faith is the beſt way to the relinquiſhment of ſin. The ſoul that hath conſtant fellowſhip with Chriſt, will not care for other Lovers, Phil. 3. 8. That's the third Direction: Get the union between thy heart and ſin broken.

Direct. 4. Fourthly, If you would mortifie p. 235ſin, ſtrike at the root of it, and get the body of this death deſtroyed, The life of the tree lies in the root; lop off all the branches, yet if the root be ſound, the tree lives, and the branches will ſprout out again, Job 14. 7, 8, 9. But if once the root be cut off, the whole tree dies and ceaſes from bringing forth fruit. So 'tis with ſin, if you ſet againſt this or that particular corruption, and let the body of death alone, not uſing means to weaken that, you will make but little of all your endeavours; when you have quieted one luſt, another riſes: 'Tis but to little purpoſe to lade away waters out of a ſhip, unleſs you ſtop the leak that feeds them; while there is water in the Sea, it will be ſtill running in. They that will cure a diſeaſe, muſt get the cauſe removed: Original ſin is the ſource and fountain of all actual ſins; as that is weakened, ſo will the irruption of actual ſins be abated: The way to prevent the inroads and ſtranglings of a garriſon, is to begirt the Fort, and not onelyonly keep them in, but ſcale and attach the ſtrong hold that ſecures them. This is the wiſdom of a Chriſtian (ſaith Mr. Burroughs) that when he comes to labour againſt any corruption, he doth not ſpend his time ſo much againſt this or that particular corruption, but ſtrike at the body of corruption:—And hence is the reaſon that Chriſtians in a little time grow ſo much, and get ſo much power againſt their corruptions, whereas others are a long time before they get any power at all. 'Tis with a Believers heart, as with a garden overgrown with weeds; though the tops be often plucked off, while the mores and ſtrings p. 236abide under-ground, all they do to cleanſe it is labour in vain, they ſtill ſpring up afreſh: So is it with mens corruptions, till the root be more withered and weakened. Now to further this work:

Firſt, Be deeply ſenſible of your ſinful natures, as well as ſinful actions: This the faithful complain moſtly of, even their ſinful natures. Iſa. 64. 6. We are all as an unclean thing, and our righteouſneſſes as filthy rags. Pſal. 51. 5. Behold I was ſhapen in iniquity, and in ſin did my Mother conceive me. Rom. 7. 24. O wretched man that I am, who ſhall deliver me from the body of this death!

Secondly, Apply the Death of Chriſt by faith to the whole body of ſin in you. Faith fetches virtue from a crucified Chriſt to dry up the bloody iſſue of ſin, Luke 8. 44. chap. 6. 19. This being the appointed way of God to bring down ſin. The foundation of a ſoul's redemption from ſin is laid in the Death of Chriſt. 1 Pet. 2. 24. Who bare our ſins for us in his own body on the tree, that we being dead to ſin, might live to righteouſneſs. This death to ſin is the effect of Chriſt's dying for ſin; this being the end of his Death, to redeem his people from all iniquity, Titus 2. v. 14. Chriſt's Death for ſin was not onelyonly a pattern to Believers, but a medicine and appointed means to deſtroy their ſin. Rom. 6. 6. Knowing this, that our old man is crucified with him; that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin. 'Twas by the Croſs of Chriſt that Paul was crucified to the world, and the world to him, Gal. 6. 14. Carry over thy old p. 237man to the Croſs of Chriſt, and bury thy ſtrong luſts by faith in the grave of Chriſt, deriving virtue thence to kill thy ſin. Faith brings the ſoul into a fellowſhip with the Death of Chriſt, to receive the benefits and energy thereof; one of which benefits is a killing power on ſin.

Thirdly, Improve Faith in the Promiſes. The death of ſin in Believers, is part of the New Covenant, and as ſure as pardon. Micah 7. 19. He will turn again, he will have compaſſion, he will ſubdue our iniquities, and thou wilt caſt all their ſins into the depth of the Sea, Mat. 1. 21. He ſhall ſave his people from their ſins, Rom. 6. v. 14. Deut. 30. 6. which promiſes are ſure to all the ſeed: The Lord Jeſus came on purpoſe to perform the promiſes to, and in his people. Rom. 15. 8. To redeem them from all iniquity, Titus 2. 14. And to deſtroy the works of the Devil, 1 Joh. 3. 8. And ſaith in theſe Promiſes is ſoul-cleanſing, and ſin-ſubduing: Carry over thy unruly corruptions to Chriſt in the Promiſes, and ſue for juſtice upon them.

Fourthly, Implore the conſtant help of the Spirit of Grace, both to diſcover, oppoſe and deſtroy thy corruptions: This work is too hard for fleſh and blood; nothing ſhort of the Eternal Spirit can get a full conqueſt over ſin, and the power and wiles of Satan in thy ſoul: 'Tis through the Spirit Believers come to mortifie the deeds of the body, Rom. 8. 13. And by the ſpirit of judgment and burning, the Lord purges away the blood of Jeruſalem, Iſa. 4. 4. And by the Law of the Spirit of Life, we are made free from the Law of ſin and death, Rom. 8. 2. Take heed of p. 238grieving and impeding the Spirit of Holineſs, by which his gracious, ſanctifying influences are ſuſpended, and thou be left to the weakneſſes of thy own ſpirit. Be much in prayer and fervent cries for the Spirit's daily aſſiſtance in this great work.

Fifthly, Give no place to the leaſt motions of ſin, but maintain a conſtant war againſt the whole powers and body of ſin: The want of preventing care, timely oppoſition, and conſtant warfare againſt all the corruptions of fleſh and ſpirit, is one thing that lays gracious ſouls under the entanglements and prevalency of their luſts, James. 4. 17. 1 Theſ. 5. 2. Rom. 12. 9. We embrace (ſaith one) the deſires of our temptations upon implicit faith, not examining and withſtanding the firſt entrance of temptation, nor cruſhing the firſt motions of ſin. 'Tis eaſie to cruſh the Serpent's Egge, but dangerous conflicting with it when it becomes a Cockatrice. A rebellion may be with leſs ſtrength diſſipated at its firſt appearance, than ſuppreſſed when it hath gathered head, Iſa. 14. 29. The Devil's firſt aſſault (ſaith Chryſoſtome) is violent; reſiſt that, and his ſecond will be weaker, and that being reſiſted alſo, he proves a coward. A Chriſtian's wiſdom and intereſt lies much in theſe two things:

Firſt, To take the ſtart of ſin, to ſtrike the firſt blow, to be in the field before it; yea to baracado up its way, and to fall in upon its quarters; to lay in proviſion againſt its very riſing; to fortifie the heart againſt the leaſt conſent to ſin, by applying threatnings and promiſes betimes, and furniſhing the heart with ſoveraign p. 239and ſcriptural antidotes againſt it: The neglect of this preventing care, deprives the ſoul of needful helps againſt its ſurpriſal, and ſo renders it weak againſt its firſt aſſaults. Arius at firſt (ſaith Hierom) was but a ſpark, but being not ſuppreſt betimes, he prov'd the incendiary of the whole Church.

Secondly, To proſecute the ſoul's victory over ſin: Sometimes the Lord gives his people power over a luſt, by a ſanctified affliction, or bleſſed ordinance, which victory, if purſued, might tend to the total ſubduing of it; but uſually we grow ſecure after ſuch ſucceſſes, and do not follow the victory, but give over too ſoon, as Joaſh in his-ſmiting on the ground, 2 Kings 13. 18, 19. The Prophet bid him ſhoot the arrows of the Lord's deliverance, and ſmite upon the ground; and 'tis ſaid, He ſmote thrice, and ſtayed; and the man of God was wroth with him; and ſaid, Thou ſhould'ſt have ſmitten five or ſix times, then hadſt thou ſmitten Syria till thou hadſt conſumed it. O what advantage might a Chriſtian get if he did but follow his victory over his corruptions, and not ſuffer them to recruit and gather ſtrength again! Give no reſt to thy luſts, nor ſpace for reviving; no not for a moment, but keep up thy warfare every day.

Sixthly, If you would further the death of ſin, keep up the life of grace: As the life of ſin weakens grace; ſo the life of grace keeps down and weakens ſin. Gal. 5. 16. Walk in the Spirit, and you ſhall not fulfill the luſts of the fleſh. Keep up grace, and ſin will down. As when the p. 240houſe of David waxed ſtronger, the houſe of Saul waxed weaker, 2 Sam. 3. 1. 'Tis written of Ephrem Syrus, that though he was a man much given to paſſion in his youth; yet after he entered into a ſtrict courſe of life, he was never ſeen to be angry with any man. As you cannot get power over ſin, but by the Spirit of Grace; ſo you cannot keep the head over ſin, but by the Life of Grace: Get your graces ſtrengthened, and you will find your corruptions weakened.

Thirdly, You muſt carry on Renovation in grace, and the inward work of Sanctification every day. Epheſ. 3. 23, 24. And be renewed in the ſpirit of your minds: And that ye put on the new man, which after God is created in righteouſneſs and true holineſs aaforeign. Schol.After the work of Mortification, the Apoſtle preſſes Chriſtians to this work of Renovation, or Internal Holineſs; be renewed in the ſpirit of your minds (i. e.) in your minds by the Holy Spirit; the mind being put for the whole man, and internal faculties of the ſoul; both underſtanding, will, affections and conſcience; all muſt be renewed by the Spirit, called the New Creature, 2 Cor. 5. 17. or Workmanſhip of Chriſt transformed after his own Image in righteouſneſs and true holineſs; and renewed in knowledge, Eph. 4. 24. Col. 3. 10. When the ſoul is truly regenerated, there is the ſtamp or eexmplar of Chriſt's holineſs, placed in the whole ſoul in truth; but in weak meaſures at firſt, which muſt be renewed p. 241or enlarged in the ſoul, till it comes to the fulneſs of the meaſure of the ſtature of Chriſt. Chriſtians at the firſt change, are compar'd to new born babes, 2 Pet. 2. 2. weak in grace, but under a natural diſpoſition and obligations to growth and encreaſes in this grace of God, both intenſively and extenſively: This is a Chriſtian's duty by divine command, and comports with the appointment of God in order to it, 2 Pet. 3. v. 18. 1 Pet. 2. 2. Epheſ. 4. 11, 12, 13. 'Tis the way by which grace becomes glory, and is greatly neceſſary to perfect a ſoul's holineſs; that ſo he might come to his full ſtature and conformity to Chriſt, Epheſ. 4. 16. Rom. 8. 29. And by the encreaſes of grace may be enabled to diſpatch all his duties, bear his burdens, and bear up under his temptations, that he might be capable to enjoy all his mercies, to glorifie the God of grace, and to be made meet for the enjoyment of God in glory: On all which accounts it becomes the Chriſtian's great concern to preſs after larger meaſures of grace every day; to grow up into him in faith and love, who is the head in all things, Epheſ. 4. 15. To grow downward in humility and ſelf-denial; to grow extenſively in every part of holineſs, and greater enlargements in every grace; to wax ſtronger and ſtronger in the grace that is in Chriſt Jeſus: Perfecting holineſs in the ſight of God; and preſſing more and more after the price of the High Calling of God in Chriſt Jeſus: The want of which encreaſes of the Spirit, doth much obſcure the glory of Chriſt in Believers, cloud their evidences, and render them too weak for their corruptions, p. 242their growing tryals and duties. Chriſtians, content not your ſelves with the truth of grace, without daily growth in grace. Improve your intereſt in the Reſurrection of Chriſt, by believing for the dailing quickening of your hearts, and raiſing of your affections to things above, and attracting your deſires and whole ſouls after God, grace and glory. Be much in internal ſoul-work, of heart ſearching, ſoul watching, divine contemplation, ſecret ejaculations, and ſoul breathings after God, and higher manifeſtations of his light, life and love.

Be conſtant in every appointment of God, publick and private; of prayer, reading, hearing, holy conference, that you may get nouriſhment thereby adminiſtred to your ſouls: Get under all the dews and ſhowres of grace for your fruitfulneſs.

Be ſpiritual as well as frequent in exerciſing grace under the means of Grace; without this you cannot ſerve God acceptably, Heb. 12. 28. or receive from him who is the head nouriſhment to your ſouls, but by theſe bands and joynts of faith and love, Col. 2. 19. Formality eats out that ſap which ſhould make you green and flouriſhing: A dead, cold heart under the Word, can no more digeſt it to nutriment, than a dead body can concoct natural food.

Maintain hungring deſires after the word of grace, and appointed means to your ſpiritual growth, 1 Pet. 2. 3. Hungring after food argues a good digeſtion, and a ſound concoction furthers nouriſhment: Keep up warm affection to every way of God, living on Chriſt for all the good p. 243and bleſſing of them. Pſal. 84. 5. Bleſſed is the man whoſe ſtrength is in thee, in whoſe heart are the ways of them; who paſſing through the Valley of Baca, make it a Well; the rain alſo filleth the Pools; they go from ſtrength to ſtrength, every one in Sion appearing before God. When Jehoſhaphat's heart was lifted up in the ways of the Lord, 'tis ſaid he waxed great exceedingly, 2 Chron. 17. 6. 12. Heart-enlargement in the ways of God is a notable help to ſoul-thrivings: Take this one thing more; be poor in ſpirit, if you would be rich in grace: Such are under the promiſe of being ſatisfied, of being guided in judgment, of encreaſing their joy; to ſuch he will give grace, and revivings. Humble ſouls aaReyner; Excellency of Grace.(ſaith one) are empty veſſels, which God will fill; are low plants, which God will make to grow: To be nothing in our own eyes, is the way to receive all good things, even grace in abundance from God; Pſal. 22. 26. and 25. 9. Iſa. 29. 19. Prov. 3. 34. Iſa. 57. 15.

Fourthly; To keep your evidences for Heaven fair and legible, is another part of your Salvation-work: this will abundantly comfort you under all your tribulations, quicken you to a lively diſpatch of your duties, give you a humble boldneſs in your approaches to God; arm you againſt the fears of death, and adminiſter to you an abundant entrance into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt. Beware of quenching and grieving the Spirit of grace, by which its ſealing-work is hindered: Take heed of laying blots upon your p. 244evidences, by any allowed iniquity in your hearts, or unpurged defilement in your hands, which will weaken your confidence in the Lord, fill you with dejection and deſpondency of ſpirit, and give your ſpiritual adverſary great advantage over your ſouls, 2 Pet. 1. 10. 1 Joh. 5. 13. 2 Cor. 1. 12. 1 Cor. 15. 58. Heb. 10. 22. Job 19. 25, 26, 27. 2 Pet. 1. 11.

Keep up your ſincerity and truth in the innerman, be often looking to the principle of your actions, that it be gracious; and to your ends in every thing you do, that they be pure, ſingly, and ultimately aiming at God, his will and glory in every duty, action and undertaking.

If you would evidence the truth of grace, you muſt be every day in the exerciſe of grace, and conſcionable endeavours to live up to known duties, exerciſing a conſcience void of offence towards God and man, not reſting in any meaſures of grace, but going on towards perfection, and aiming at greater enlargements in your ſouls and graces continually.

Thirdly; Carry on all theſe natural, moral, and religious duties that concern others. This is the will of God, and part of your ſanctification. Matth. 5. 16. Let your light ſhine before men, and by your good works glorifie your Father which is in Heaven. 1 Cor. 10. 32. Walk unblamable towards all men, giving no offence to any, leſt the Goſpel be blamed. Phil. 1. 10. That you may be ſincere, and without offence to the day of Chriſt. 1 Pet. 2. 12. Having your converſation honeſt among thoſe you have to do with; dealing juſtly with all men, rendring to every man his due; p. 245doing good to all, as opportunity ſerveth, Gal. 6. 10. Pſal. 35. 13. and be kind to the juſt and unjuſt, ſeeking the ſalvation of ſinners, mourning over them, praying for them, inſtructing of them; ſeeking by a humble, holy, and affectionate carriage to win them over to the Lord Jeſus, who are not won by the word, Luke 19. 41. Pſal. 51. 13. 2 Pet. 3. 1. Loving, praying for, doing good unto your greateſt enemies. Vertues ſeparated (ſaith Chryſoſtom) are annihilated; equity without goodneſs, is ſeverity; and juſtice without piety, cruelty: 'Tis better to do good than to receive good. 'Twas ſaid of Mr. Hooker, That he was born for the good of many, but few born for the good of him: That you love, delight in, and do good to all Saints, as Saints, that carry the image of God on them. That you make conſcience of your relative duties both in your own houſes, and in the houſe of God. Pſal. 101. 2. Walking within your own houſes with a perfect heart; to be Chriſtians at home as well as abroad; ſhewing the ſame ſpirit, zeal and affection to your Families as to others; doing your utmoſt to keep up the ſervice of God in your houſes, both together and aſunder, morning and evening in prayer, and reading the word of God, Acts 10. 2. 9. Joſh. 24. 18. Pſal. 25. 10. Matth. 6. 6. That you faithfully diſcharge thoſe mutual duties you owe to each other, as Husband, Wife, Parents, Children, Maſters, Servants, Eph. 5. 22. to the end of chap. 6. To be meek, loving, peaceable in your words and carriages towards one another, giving that due reſpect as the place p. 246and relation calls for from each other: To be holy and profitable in your diſcourſes, ſeeking the ſpiritual welfare, edification and ſalvation of each others ſouls, as of your own, Deut. 11. 19. Prov. 22. 6. ch. 23. 13. Col. 3. 12, to 16. Heb. 12. 14. Gen. 18, 19. The want of which due and Chriſtian carriages in your houſes brings up an evil report on the ways of God, rendreth the truth of your grace queſtionable, hinders the gracious preſence of God with you, and removes his bleſſing from you, Eph. 4. 29. Rom. 11. 14. You whom grace hath priviledged with a place and name within the walls of God's houſe, do ſtand obliged to fellowſhip-duties of love, care and faithfulneſs to each other; conſidering one another to provoke to love and good works, Joh. 15. 12. Heb. 10. 24. and eſteem each other better than your ſelves: To ſeek one anothers good as your own, ſerving each other in love, Phil. 2. 3. 1 Cor. 10. 24. 33. Gal. 5. 13. To ſympathize with each other in affliction, Col. 3. 12. and to be helpful to them in bearing their burdens, ſupplying their wants, comforting, counſelling, and ſupporting them in all their tribulations, Heb. 13. 3. viſiting the ſick and impriſoned, feeding the hungry, cloathing the naked, warning the unruly, admoniſhing the offenders, bearing one anothers infirmities, covering their weakneſſes, avoiding whatever might offend and injure each others ſouls, or leſſen their affections, or break the unity of ſpirit and bond of peace between them; but by a ſweet, humble-ſelf denying, and faithful carriage, to engage the heart to each other, praying for the whole p. 247body, and every member: To be gracious and ſpiritual in all your communion and converſes, ſeeking the proſperity of Sion, rejoycing in each others graces and good, as in your own; doing all you may towards their comfort and ſalvation, Mat. 25. 42. Acts 20. 35. 1 Joh. 3. 17. Rom. 15. 1. and 16. 17. Lev. 19. 10. 2 Cor. 12. 20. Col. 4. 6. Phil. 2. 17, 18. Tit. 2. 12. 2 Cor. 13. 7. Pſal. 15. 2. Col. 3. 9.

In your Callings, commerce and dealings with men, to be juſt, honeſt, and faithful, doing as you would be done unto, not defrauding one another, but ſpeaking the truth in all your bargainings, and performing your promiſes, though to your hurt. This is a conſiderable part of your heavenly Trade, and that wherein the credit of Religion doth eminently lye; the pleaſing and glorifying of God, the good of others, the propagation of the Goſpel, the peace and ſalvation of your own fouls, even in the faithful diſcharge of theſe natural, moral, and religious duties you owe unto others.

This is the firſt part of heavenly work; work of a heavenly nature as well as manner, both with reſpect to God, our own ſouls, and others.

Secondly, Another part of heavenly work is to do earthly things in an heavenly manner: Though the things of the World are of a different nature from things above, yet when rightly managed, they are ſubſervient to them, and come within the compaſs of this Heavenly Trade: To which three things are needful.

p. 2481 To do earthly things by heavenly rules.

2 With heavenly hearts.

3 To heavenly ends.

Firſt, Then is earthly work part of your Heavenly Trade, when you tranſact it by heavenly rules; every Science hath its Maxims; diſtinct Governments have their diſtinct Laws: So hath every Trade its rules, principles and inſtructions by which it is carried on. Earthly Traders have their rules and methods by which they manage their buſineſſes, as may moſt comport with the end they propoſe, and the advance of their own earthly intereſts; and ſo 'tis with heavenly Traders, though they have to do with earthly things, yet they muſt act about them by heavenly rules.