holy works, proceeding from true grace in the heart, do follow them, accompany them into God's prefence, and receive a reward of everlafting glory. So again, in Rom. vi. 22. But now being made free from fin, and become fervants to God, ye bave your fruit unto boliness, and the end everlasting life.-Thus for the firft head.

2. Though the good things of this world cannot afford life and fatisfaction to men's fouls, yet worldly men do lay out their labour for thefe things. There is a two fold labour of man, viz. the labour of the mind, and the labour of the body. Now worldly-minded men do spend both these labours for the things of this world. Their minds are employed in multiplied thoughts, projections and contrivances, about gaining, increafing, and keeping the things of this world. Their bodies are employed in going to and fro, in toiling and fweating, to get the world. This is the great bufinefs and labour of their lives.-But that we may more clearly perceive what labouring for the world it is, that is here condemned, I would diftinguish here; and fay,

1. There is a labouring for the things of this world, which is lawful and required. It is the duty of every man, to have fome honeft calling or trade, whereby to gain a livelihood. Adam, in innocency, had an occupation appointed to him. He was to drefs and keep the garden of Eden, Gen. ii. 15. Abel was a keeper of sheep, and Cain a tiller of the ground, Gen. iv. 2. Even our Lord himfelf worked at a trade, till he entred on his publick miniftry. And whatever calling men are of, therein they should be diligent. God allows men fix days in the week; for this end, that they might labour, and follow their particular employments with diligence. Epb iv. 28. Let him that fole, Real no more; but rather let him labeur, working with his hands the thing which is good, that be may have to give to him that needeth. Men must labour fo as to be able to maintain themselves, and relieve others. Induftry is no where blamed in the fcriptures, but commended and commanded. On the other hand, idleness

is most sharply and feverely reproved. 2 Theff. iii. 10, 11. This we commanded you, that if any would not work, neither fhould be eat. For we bear, that there are fome which walk among you diforderly, working not at all. Sloth and idlenefs is in itfelf a fin, and lays men open to temptations to manifold fins. Whereas, diligence in our particular callings, keeps out of the way of much temptation, and is a preventive of much fin. It is then a duty incumbent on all men, to be diligently employed in their lawful callings, that they may, by the bleffing of God, procure to themselves a competency of the good things of this world. And when they do thus labour in their callings, out of refpect to the command of God requiring them fo to do, that very labour is a ferving God, and an acceptable obedience to God.

2. There is a labouring for the things of this world, which is unlawful and forbidden, This is that expence of labour, which is condemned in the text: And men

are thus guilty three ways.

1. When men labour for the things of this world in a way of dishonefty. In our labouring for this world, we should use only lawful and allowed means. Such methods as God directs to, and approves of in his word, are ftrictly to be attended, in our diligence for gaining the world. Yet worldly minded men do oftentimes betake themselves to finful courfes, in their purfuit of worldly good things. Some there be, who fcarce ftick at any fins to get the world. Oppreffion, theft, forgery, perjury, murder, and the most execrable vilainies are perpetrated for worldly gain. But others, though they will not proceed to fuch flagrant abominations for the fake of this world, yet however, they will cheat, defraud, over-reach, that they may compafs the world. Opportunities for thus doing, they feek, and watch for, and embrace whenever they offer themselves.

2. When men labour for the things of this world immoderately. Chriftians in the purfuit of this world, fhould let their moderation be known to all men. Their

defires after it, and labour for it, ought to be moderate Yet however, worldly minded men are oftentimes immoderate in their labours for the world. Though they may not ufe unlawful ways for gaining the world, yet they are over-laborious for it in lawful ways. They fpend too much time, and ftrength, and pains, in following their worldly bufinefs. And then they do fo, when they ordinarily omit duties of piety towards God, that they may have more leifure to labour for the world. Thus many persons will cuftomarily neglect fecret prayer, family prayer, and opportunities for joining in the publick worship of God, that fo they may have more time to follow the world. Such then as wholly neglect duties of religion, or feldom perform them, or hurry them over after a carelefs and flighty manner, from an eager defire of engaging in worldly affairs, are immoderate in their labours for the world. Yea, fuch as toil about the world. to fuch a degree, as to render themselves unfit for duties of piety, through weariness of the body, do labour im*.oderately for the world.

3. When men labour for the things of this world ultimately. Our labouring for this world, fhould be always fubordinated to the glory of God, as the laft and chief end thereof. We fhould feek worldly good things with a fincere intention to honour God therewith, and that we may be more capacitated to ferve God, and to do good. That's the rule preferibed to us, I Cor. x. 31. Wbether ye eat or drink, or whatsoever ye do, do all to the glory of God. Yet however, worldly minded perfons do not propound this as their great end in feeking the world. They purfue the world for itself and for its own fake, looking no higher or further, but are taken with the glittering glory of the world and the things of it. They account the world their chief happiness, and fo fet their hearts upon it. Though it be but an inferior good, and the loweft kind of good that man is capable of enjoying, yet they efteem it the best good, and reckon themselves bappy in the fruition of it. And accordingly their la bour

bour for the world terminates in the world itfelf; so as that if they can get the world, they have attained the utmost end which they aimed at.

Thus much may fuffice for the first fort of Persons, who lay out their labour for that which cannot afford life and fatisfaction to their fouls, even, worldly-minded perfons. I now proceed to the other fort.

[2.] Then, felf righteous perfons do lay out their labour for that which cannot afford life or fatisfaction to their fouls. As worldly minded perfons come not to Christ for foul life and fatisfaction, because they think they can find this in the world; fo felf righteous perfons come not to Chrift for foul life and fatisfaction, because they imagine they can find this in themfelves. They fuppose, they can themselves work out a righteousness of their own, which is fufficient to fecure the life of their fouls, and to yield fatisfaction and contentment to them. A perfonal righteoufnefs is what they build their hopes of juftification and eternal life upon. But this righteoufnefs will bring neither life nor peace to their fouls. Under two particulars this may be diftinctly handled.

1. Self-righteous perfons do lay out their labour for a perfonal righteousness. They ftrive to establish a righteoufness of their own; as the Apostle speaks of the selfrighteous Jews, Rom. x. 3. They affected a righteousnefs of their own works, proudly rejecting the righteoufnefs of Chrift offered to them, and refusing to fubmit thereunto. Now there is a threefold perfonal righteoulnefs, one, or other, or all of which felf-righteous perfons lay out their labour for. As,

1. A righteousness confifting in fuperftitious obfervances. Some there are who are very ftrict and diligent in obferving things enjoined by men, but uncommanded of God. Human traditions and inventions they are most zealous obfervers of; as in the church of Rome. Thus the Scribes and Pharifees, were exceeding punctual in the obfervance of the traditions of the elders, and placed a great deal of confidence in this their fuperftitious righteoufnefs,

teousness. Mark vii. 3, 4. For the Pharifees, and all the Jews, except they wash their hands oft, eat not; holding the tradition of the elders, their fore-fathers the governors of the church. And when they come from the market, where they converfe with all forts of perfons, except they wash, for fear they had been defiled by the touch of any perfon or thing, they eat not. And many other things there be which they have received to bold, i. e. which they think themselves bound to obferve, as the washing of cups, and pois, brazen vessels, and of tables. In thefe fuperftitious practices they placed much of their religion. And for fond were they of these things, and laid fo great stress upon them, as that they were highly displeased with the difciples of Chrift for not attending them. Matth. xv. .1, 2. Then came to Jefus, Scribes and Pharifees which were of Ferufalem, faying, Why do thy difciples tranfgrefs the tradition of the elders? for they wash not their hands, when they eat bread. In thefe things, which were not the inAtitutions of God, but the inventions of men, they were very laborious and circumfpect.

2. A righteoufnefs confifting in the performance of the external duties of piety.-Some there are, who labour much in outward duties of religion and worship; the duties of the firft table of the law. They pray daily, they read and hear the word of God, they attend conftantly on the publick worship of God, they fit down at the table of the Lord on all occafions, and fuch religi oufnefs they look upon as fufficient to fave them. Thus the Scribes and Pharifees were very punctual and frequent in the performance of religious duties. It was ufual for them to make long prayers, and to be much in the external practice of this duty, Matth. xxiii. 14. They were alfo very ftrift in the outward fanctification of the fabbath. They frequented the fynagogues, or places for publick worship. Yea, they were much in the difcharge of the extraordinary duties of religion, as fasting: Luk. xviii. 12. I fast twice a week. And becaufe they had fuch a form of godlinefs, and were fo feemingly religious