TYRE is the City here ſpoken of; and a very good and great Word it is that is here ſpoken of her. It is a Prophecy of the Converſion of the Tyrians by the preached Goſpel; and how they ſhould uſe their Wealth in the Day when God ſhould convert them. And what is here written concerning them is for our learning, being a Direction and Precept to us, that our Merchandiſe and Hire ſhould be Holineſs to the Lord.

Tyre was a Gentile City of great Antiquity, and Renown for Trade and Wealth, ſcituate on the Mediterranean Sea, near to the Lot of the Tribe of Aſher. It was built by ſome Colony of the Zidonians, and is therefore in our Context called the Daughter of Zidon.

In David and Solomon's time we find the Tyrians faithful Allies and Friends of Iſrael. And as one well obſerves, Trading Cities ſeldom prove dangerous Enemies to their Neighbours; for they acquire and maintain their Grandeur, not by the Conqueſt of others, but by Commerce with them.

The Inhabitants of Tyre were now grown the moſt skilful in Sea Affairs of any in the World. About the ninth Year of Hezekiah, Salmanezer the Aſſyrian invaded and beſieged them both by Sea and Land. By Sea they beat the Aſſyrian and Phaenician Fleet of ſixty Sail, with twelve Ships only. This gave 'em a Name for War as well as Riches, and made 'em the Terror of the Ocean. The Aſſyrian Army then block'd 'em up by Land; for Old Tyre was built upon the Continent, and the new City afterward upon an Iſland; which Siege they bare for five Years, and were at laſt delivered by the Death of Salmanezer. Upon this Succeſs they were puff'd up with new Pride, and grew hau'tier than ever, which provoked the Holy God to utter the Burden and Prophecy againſt them, in the Chapter before us, wherein is foretold, 1. The miſerable Overthrow of the Tyrians by Nebuchadnezzar and the Chaldean Army; and 2. Their Reſtoration, like their Nei'bours the Jews, after ſeventy Years; when they ſhould recover their ancient Liberty, Trade & Riches again — This is the Danger and Miſery of Places of Commerce, that as they grow rich and opulent they alſo grow ſenſual, prophane and inſolent, unjuſt and unrighteous; and ſo forfeit the Bleſſings of Providence, and incur its dreadful Judgments; as Tyre did.

Nebuchadnezzar found it a hard peice of Work to conquer Tyre See the learned Dr. Prideaux's Connection of the Old and New Teſtament. . He began its Siege about two Years after the Deſtruction of Jeruſalem and the Captivity of Judah. It held him thirteen Years before it was taken, when he took a terrible Revenge and utterly ras'd it. An Account of this is given us by the Prophet Ezekiel, Chap. xxix. v. 18. Son of Man, Nebuchadnezzer King of Babylon cauſed his Army to ſerve a great Service againſt Tyre; every Head was made bald and every Shoulder was peeled; yet had he no Wages nor his Army for Tyre, for the Service that he ſerved againſt it. The ſhort Account of this Matter is, "That the Tyrians finding him too hard for them by Land, while yet they were Maſters by Sea, they built themſelves a new City on an Iſland about half a Mile diſtant from the Shore, into which they removed the moſt and beſt of their Effects; ſo that when Nebuchadnezzar enter'd the old City, after his long Seige and hard Service of thirteen Years, he found no Riches, no Spoil in the Place, to repay him for his vaſt Expence or to reward his Soldiers; the Inhabitants having paſs'd with their Stores into the new City, which was afterwards a moſt mighty Maritime Power and Mart of the Nations, ſtill called TYRE; riſing as a Phaenix from the Aſhes of her Dam. — It is probable, ſays the noble Hiſtorian, that after the King of Babylon had deſtroy'd the Old Town, thoſe that retir'd into the new one came into Terms and ſubmitted to him; and ſo continued in a ſtate of Reſtraint and Servitude to the Babylonians and Perſians for Seventy Years; altho' they were not captivated and diſperſed, were not carried away to Babylon and Chaldea, as the Jews were.

Such was the Accompliſhment of the Burden of Tyre utter'd by Iſaiah! So it was laid waſte, at which all her Ships are call'd to howl. This was the End of the joyous City, whoſe Antiquity was of ancient Days, her own Feet carry'd her away! her Pride and Highneſs of Spirit, the Sin of rich and thriving Places did it! for it preſently runs a Place into Irreligion, Senſuality and Unrighteouſneſs. The ſame Pride, that caſt down the Angels; and deſtroy'd Sodom in her Fulneſs of Bread, leaving the polluted Cities as the Image on Earth of everlaſting Burnings; laid Tyre, the crowning City, deſolate; whoſe Merchants were Princes, and her Traffickers the honourable of the Earth: The LORD OF HOSTS did it to ſtain the Pride of all Glory.

Theſe things are written for our Warning; for a warning to the Maritime Powers of Europe, to England and Holland in particular, on whom the Ends of the World are come. So criminal is the Pride of Life in the Eyes of a Holy God, and odious! See it in the Judgment of Tyre, as the moſt eminent Inſtance, Ezekiel xxviii. init. "Son of Man, ſay to the Prince of Tyre, Thus ſaith the LORD GOD, Becauſe thine Heart is lifted up, and thou haſt ſaid, I am a God, (a kind of Neptune, God of the Seas) I ſit in the Seat of God, in the midſt of the Seas: Yet thou art a Man and not a God, tho' thou ſet thine Heart as the Heart of God: Behold thou art wiſer than Daniel (who had it ſeems ſuch a Name and Fame for Wiſdom, thro' the Kingdoms and Provinces of the Eaſt, that it might paſs for a Proverb among them, "as wiſe as Daniel) and with thy Wiſdom and Underſtanding thou haſt gotten thee Riches, Gold and Silver into thy Treaſuries, and thy Heart is lifted up; (art a golden God in thy own Eyes, making thy Gold thy Hope, and ſaying to it, "Thou art my Confidence!") Therefore thus ſaith the Lord God, Behold I will bring Strangers upon thee, the Terrible of the Nations, and they ſhall draw their Swords againſt the Beauty of thy Wiſdom, and they ſhall defile thy Brightneſs; they ſhall bring thee down to the Pit, and thou ſhalt die the Deaths of the Slain in the midſt of the Seas: thou ſhalt be a Man and no God in the Hand of him that ſlayeth thee.

All this God bro't on proud and hau'ty Tyre for her Sins. But in the Cloſe of the Chapter, where my Text is found, we have "a Time fix'd for the Continuance of her Judgment, and a Prophecy of the Recovery of her ancient Glory," v. 15. Tyre ſhall be forgotten ſeventy Years, according to the Days of one King; after the End of ſeventy Years ſhall Tyre ſing as an Harlot: By the Days of one King we muſt underſtand the Succeſſion of one Family of the Monarchs of Babylon, Nebuchadnezzar, his Son and Grandſon; and by her ſinging again as an Harlot, we muſt underſtand, her Return to her State of former Proſperity, Merchandiſe and Traffic; and her uſing all Arts and Means (as ſhe had done before) to draw Trade and Cuſtomers to her: Like as an Harlot that has been ſometime under Reſtraint and Correcrection for her Leudneſs, when ſhe is at Liberty again returns with a violent Bent to her old Arts of Temptation See Henry in loc.; Such was Tyre when at the End of 70 Years ſhe recovered Freedom, Trade and Riches. She did all ſhe could to allure the Commerce of the Nations to her again; the Tyrians were as much ſet upon worldly Gains, were as inordinate in their Deſire and Love of Wealth, and in taking all Methods to get it, as they had been before; and rejoyced in their Acquiſitions as heretofore. This is the Harlotry here imputed to her, an inordinate Luſt after Riches, and Pleaſure in it; which in Scripture is called ſpiritual Fornication. And accordingly the Prophet goes on to brand and expoſe Tyre for her Love of Money, v. 16. "Take an Harp and go about the City, thou Harlot that haſt been forgotten! make ſweet Melody, ſing many Songs that thou mayſt be remembred. Nothing can be more elegant than this predicting" the various Artifices and even diſhoneſt Practices, whereby the City of Tyre regaining her Liberty, would return into her wonted Commerce with all the Nations, and entice the Merchants of the Earth into their uſual Dealings with her. So ſhe turn'd to her Hire, and committed Fornication with all the Kingdoms of the World upon the Face of the Earth, v. 17.

But then in the laſt Verſe of the Chapter, which is my Text, there is one Word of Good concerning Tyre; one Word of Grace reſpecting her; and that is — "That having recovered her rich and opulent State, a Time would come wherein She ſhould make a better Uſe of it than ſhe had done formerly; ſhe ſhould in Proceſs of Time come to uſe it religiouſly, to the Honour of God and in his Service; "Her Merchandiſe and her Hire would then be Holineſs to the Lord: And this is explained in the following Words, It ſhall not be treaſured and laid up; neither as Miſers hoard up their Bags, nor as the proud and vain lay out and lay up their Moneys in Fineries & Jewels; but "her Merchandiſe ſhall be for them that dwell before the Lord, for the Support and Maintenance of Religion and the Miniſters of it; for them to eat ſufficiently, and for durable Clothing.

What more could we hope to hear of Jeruſalem the Holy City, at any time! or of any other City of God in Goſpel Times! — What more than this, "Her Merchandiſe and her Hire ſhall be HOLINESS TO THE LORD? The High Prieſt of God, in his Attire of Holineſs and Glory, on the great and ſolemn Day, wore no more ſacred Inſcription than this was! yet this ſhall be written on the Merchandiſe of Tyre! marvellous Word! written for the Generations to come, and that the People to be created ſhould praiſe the Lord.

But when was this to be? and wherein ſhould it be ſo? — Why, In the Day when Tyre, and other Nations, ſhould come, 1. Not to treaſure up their Gains, from a Spirit of Covetouſneſs, or of Ambition and Pride, or of Confidence in their Riches; but 2. when their Gains by Trade ſhould be devoted to God's Honour and employ'd in his Service, in Works of Piety and Charity; for the Eſtabliſhment and Support of the Houſe and Worſhip of God, and for the Relief of his Poor: for ſufficient and durable Food and Clothing for the Paſtors and the Poor of Chriſt's Flocks.

But, was there ever ſuch a Time as this, for New Tyre? and when was it? — I anſwer, There were ſuch Times; and two Periods may probably be referr'd to;

Firſt, The Time of Judah's Return out of Babylon, when tho' the ſeventy Years of Tyre were not quite expired, yet new Tyre had attained more than fifty Years Growth, and was able to furniſh the Jews toward and aſſiſt them in their rebuilding of the City and their ſecond Temple. The Tyrians actually did this, partly in Obedience to the Edict of Cyrus, to whom they were ſubject, and partly from Intereſt and Inclination, having been Fellow-Sufferers with and in the Captivity of Judah Accordingly we read in the Book of Ezra, of Meat and Drink, and Oil given to them of Zidon and of Tyre, to bring Cedar-Trees from Lebanon to the Sea of Joppa; according to the Grant by the Hand of Cyrus King of Perſia. Chap iii. 7. So early was the Merchandiſe of new Tyre Holineſs to the Lord, for the rebuilding of his Temple, and for the furniſhing of his Prieſts and Worſhipers. And it is greatly to be obſerved to the Honour of the Tyrians, That as the Fathers in old Tyre had a ſpecial Hand in Materials for building the firſt Temple, ſo had their Poſterity in the ſecond.

But ſecondly, The Prophecy in my Text looks to be ſure to ſome Time long after the Return of the Jews from Babylon; even to the Days of the Meſſiah and the Converſion of ſome in Tyre by the preached Goſpel. The Prophecy plainly ſuppoſes that Tyre would for a long Term of Years return into her old Courſe and Way of living, and continue Pagan; tho' in a Way of Trade it might be friendly to the Jews their Nei'bours. In this there was little or no Religion; their Idol Gain and worldly Wealth was ſerved in it. But in the Day of the Converſion of the Nations to the Chriſtian Faith, Tyre alſo received the Goſpel. And then it was that her Merchandiſe and Hire became Holineſs to the Lord, being uſed by a Number of Gods choſen and called there in the Services of true Religion and Godlineſs, the Support of his Worſhip, Miniſters and Poor.

In Nehemiah's Time we read of the Men of Tyre dwelling at Jeruſalem, and we may ſuppoſe from that Time to the Day of Chriſt many a Gift and Offering from Tyre to the Altar of God at Jeruſalem; wherein the Words of David in the xlv Pſalm might be fulfilled, as they doubtleſs were in his own Day; "The Daughter of Tyre ſhall be there with a Gift.

In Chriſt's Time we find many of Tyre and Zidon better diſpoſed to have received Him and his Goſpel than the Men of Iſrael; for if his mighty Works had been done among them they would have repented in Duſt and Aſhes.

In the Days and Acts of the Apoſtles we find Chriſtians at Tyre, Chap xxi. 3, 5. with whom Paul tarried ſeven Days, and who thro' the Spirit warn'd him of his Danger and Sufferings if he went up to Jeruſalem; and when he departed from them they bro't him on his Way with their Wives and Children, ſo reverend and fervent was their Love to him for the Goſpels ſake, till he was out of the City, where they kneeled down on the Shore and prayed, and took Leave one of another. After this Chriſtianity flouriſhed in this trading City, and then her Merchandiſe became devoted, in part, to the Worſhip and Glory of Chriſt.

So that we plainly find in my Text, 1. A Prophecy of the Converſion of the Tyrians. 2. How they ſhould then uſe their Wealth; that it would be conſecrated to God in pious Uſes, and holy to his Worſhip. 3. This Spirit and Example of the Tyrians is for the Learning and Imitation of other Places, Cities and Countrys, among the Gentiles. Let the Chriſtians of Tyre teach us, that where ever the Goſpel is received, in the Love and Power of it, it will bring forth this good Fruit; the Merchandiſe and Hire of the People will be Holineſs to the Lord. So Chriſtians ſhould uſe their Eſtates in the Service of God, and unto pious Uſes, and count that beſt laid up, which is ſo laid out. Both the Merchandiſe of the Men in Trade, and the Hire of the Men of Labour, ſhould be devoted to God. The Tythe was ſo under the Law, and there is a Due (and ſurely an equal one) under the Goſpel.

New Tyre has the Honour of teaching us this under the New Teſtament; and in all Places of the World, thro' all Ages, the Goſpel is to be thus honoured. As it is written, Zech. xiv. 20. In that Day there ſhall be upon the Bells of the Horſes Holineſs unto the Lord; yea every Pot in Jeruſalem and in Judah ſhall be Holineſs to the Lord of Hoſts.

And here let me pauſe and obſerve to you, The Advantage that trading Places have beyond others by their Merchandiſe and Commerce; and the Obligation they are under to improve their Advantages, for getting and propagating the ſaving Knowledge and Worſhip of God. This was Tyre's Happineſs and Benefit by her Situation for Traffic. She was much the more known to Iſrael, and knew ſo much the more of her God and Worſhip, than other Places. Her Merchandiſe put her in the Way hereof. Many a Man of Tyre went a trading to Jeruſalem, and heard of the true God, his Law to and his Works for Iſrael, and ſaw his Sanctuary, the Order and Worſhip of his Houſe.

Many of the Jews alſo were led to Tyre by their Trade, where they accidentally ſpake of the Lord God of their Fathers, his Worſhip, Laws and Works. Other Places it may be took up ſtrange and odd Notions of that ſeparate People, as a ſingular ſort of Folk; but the Tyrians ſaw they were a wiſe and underſtanding People, had Statutes and Judgments moſt righteous, and excelled other Places in Sobriety and Juſtice as well as in Devotion. And who knows what Influence this might have on that Degree of Union, which there was between Jeruſalem and Tyre in the Days of David and Solomon? 1 Kings v. 6. My Servants ſhall be with thy Servants.

But this we know, That Chriſtianity has been greatly ſerv'd by Trade and Merchandiſe, by means whereof a great Part of the World has been goſpeliſed. For the Knowledge of Chriſt has been propagated by Trade far and near. The Earth and Sea have thus help'd the Church, and as Daniel foretold it would be, Many have run to and fro' (croſs the Ocean) and Knowledge has been increaſed. God has us'd the Loadſtone and the Mariners Art in the Service of Chriſt, and the Ends of the Earth have ſeen his Salvation.

And to add yet one more Benefit of Commerce; it enlarges Peoples Hearts to do generous Things, for the Support of Divine Worſhip and Relief of the Poor. We always ſee moſt of this in Places of Trade. And ſo it has been from the firſt Days of Tyre, of whom we read, "The Daughter of Tyre ſhall be there with a Gift: She firſt and more free of her Gifts than others. This is moſt natural to Places of Commerce; Something to give and a Heart to give. May it be always found ſo in trading Places! but eſpecially we wiſh them a Heart to make the beſt Gift, Themſelves with their Eſtates, and this in the beſt Manner; as the Churches of Macedonia are celebrated for ever for doing, 2 Cor. viii. 1,—5. The Riches of whoſe Liberality abounded in their deep Poverty, praying the Apoſtles with much Entreaty that they would accept the Gift, and take upon them the Fellowſhip of miniſtring to the Saints; firſt giving their own Selves to the Lord, and then to the Apoſtles by the Will of God. "When Converts joyn themſelves to the Church then they come with a Gift, devoting their Seed and Subſtance together with their Perſons, Gifts and Powers, to his Service and Glory.

It is high Time I now come to the Doctrine which my Text leads me to enlarge on, which is,

"That the Merchandiſe and Hire of a People, their Trade and worldly Buſineſs, their Gains and Riches, ſhould be Holineſs to the Lord.

The Enquiries under this Doctrine muſt be 1. Into the Meaning of the Phraſe, Holineſs to the Lord. 2. When the Traffic and Wealth of a People may be ſo called? 3. Why it muſt be ſo?

I. The Meaning of this Phraſe, Holineſs to the Lord muſt be look'd into. And the firſt time that we find it us'd, than which there could not have been found any more eminent, was the Divine Order concerning the High Prieſts Veſtments, his Garments for Glory and Beauty, wherein he was to approach before the Lord, and miniſter unto Him upon the moſt ſolemn Occaſions: Exodus xxviii. 36, 37, 38. Thou ſhalt make a Plate of pure Gold, and grave upon it like the Ingravings of a Signet, Holineſs to the Lord: And thou ſhalt put it on a blue Lace, that it may be upon the Mitre, upon the Fore-front thereof; upon Aaron's Forehead, that he may bear the Iniquity of the Holy Things which the Children of Iſrael ſhall hallow in all their Holy Gifts; And it ſhall be always upon his Forehead, that they may be accepted before the Lord.

Now we may obſerve in this firſt Appointment of this Title & Inſcription, that it plainly was meant to ſignify, 1. The infinite Holineſs of the God of Iſrael, and of Chriſt the great High Prieſt of our Profeſſion. 2. The Holineſs of the Prieſthood and Miniſterial Office, their ſpecial Conſecration to holy Miniſtrations, and their ſpecial Obligations to be Holy to the Lord. 3. The Holineſs of God's Worſhip, and that all his People muſt take Care to be very holy in all their Approaches to Him, in all the Inſtitutions of his Worſhip. Pſalm xcix. The Lord is great in Zion, and high above all People: Let them praiſe thy great and terrible Name, for it is Holy; Exalt the Lord our God, and worſhip at his holy Hill; for the Lord our God is Holy.

So that in this Title Holineſs to the Lord we have 1. the Holineſs of God: 2. a Conſecration to Him, or the Separation of a Perſon or Thing to holy Uſes: 3. Actual Uſe and Imployment therein: and 4. in a ſpecial Relation to his Worſhip.

1. Holineſs to the Lord ſuppoſes, and in the higheſt manner declares, as in ſhining Capitals of Gold, the infinite, unutterable, incomparable, inconceivable Holineſs of Jehovah, the only true God; that He is the Holy One, and alone Holy, glorious in Holineſs, the thrice Holy; and there is none Holy like Him or beſide Him. This is his Glory in both Teſtaments Iſaiah vi. 1, 2, 3. Revel. iv. 8, 9., in his Temple above and in that below: "I ſaw the Lord ſitting upon a Throne, high and lifted up, and his Train filled the Temple: Above it ſtood the Seraphims, covering their Faces, and One cried unto Another and ſaid, Holy, Holy, Holy is the Lord of Hoſts! the whole Earth is full of his Glory. And if the bleſſed God were not Himſelf thus Holy, why and how ſhould Perſons and Things be called Holineſs unto Him.

2. It ſpeaks a Conſecration of Perſons and Things to God, a ſeparation of them to his more immediate Service and Glory, to be of holy Uſe according to his Will. So Aaron and the Prieſthood were of old ſeparated and devoted to God, and therefore had this Name written on them, Holineſs to the Lord. So the Sabbath is conſecrated Time, and in the Hebrew called Holineſs to the Lord, Exod. xxxi. 15. In like manner the very Fruit of the Trees in the fourth Year were holy to praiſe the Lord withal: Levit. xix. 24. The Hebrew Word is Holineſs; being given to the Prieſts and to the Poor. And the ſame is ſaid of the Veſſels of Silver and Gold, Braſs and Iron, in Jerioo. Joſh. vi. 19. Thus Iſrael was Holineſs to the Lord (Jer. ii. 3) by the Covenant of Circumciſion, their Dedication to God therein; and in like Manner do all Chriſtian People by their Baptiſmal Dedication to God wear the ſame Words, as on their Foreheads.

But moreover, 3. Holineſs to God imports the actual Uſe and Improvement of Perſons and Things in the Service of God and to his Glory. When Aaron put on his Mitre it was actually to officiate before the Lord. He was then in a more ſpecial manner to intend, deſign and act for, the ſanctifying God's Name in holy Miniſtrations. De facto there was Holineſs to the Lord in his right Diſpoſitions, and Diſcharge of his Office: Elſe the Prieſthood and Worſhippers profaned the Holineſs of the Lord which be loved. Mal. ii. 11. Otherwiſe, in their ſet Office ("in the Diſcharge of their Office to which they were ſet apart") they ſanctified themſelves in Holineſs. 2 Chron. xxxi. 18. Then, and then only, were they Holineſs to the Lord, in Deed and in Truth. And ſo are we to Chriſt, if we are holy in Heart and Life; if we live to Him in all holy Converſation, as in our Baptiſm we have bound our Selves.

4. And laſtly, This Motto, Holineſs to the Lord, has a more particular Regard to the Worſhip of God, his Miniſtry and Sanctuary, his Ordinances and Inſtitutions. So Iſrael as Worſhippers, and Aaron as a Prieſt, and the Sabbath as the Day of weekly Worſhip, and the Firſt-fruits as offered in Worſhip, were dignified with this Style of Holy to the Lord. So when we by the Grace of God devote, uſe and imploy our Souls and Bodies, our Gifts and Powers, our Time and Eſtate, in the Services of Religion, and for promoting his Worſhip, they become Holineſs to the Lord. We become in our Perſons as Temples of the living God, and God is ſanctified in us as in them that draw nigh to Him; and our Powers of Mind and Body, with the Fruit of our Bodies, our Time and Eſtate, our Intereſt in the World and our Influence among Men, are as ſo many Offerings to God at his Altar, which conſecrates the Gifts.

Having thus enquired into the Meaning of the Phraſe Holineſs to the Lord, I come new to enquire,

II. When the Traffic and Wealth, Merchandiſe and Buſineſs of a Perſon or People may be ſo called? To which I anſwer in three general Heads,

1. When Men ſeriouſly devote, dedicate & conſecrate, firſt Themſelves and then of their worldly Subſtance, a due Part, to the Glory and Service of God. 2. When what is ſo conſecrated to God out of our Eſtates is actually uſed and imployed in his Service, according to his Will, in Acts of Piety and Charity. 3. Always provided that what we ſo devote and uſe is acquired honeſtly & righteouſly in God's Fear and Way, and is given by us with a ſpiritual Mind and Heart.

I Then is our Merchandiſe and Trade, Wealth and worldly Buſineſs, Holineſs to the Lord, when we ſeriouſly devote, dedicate and conſecrate, a due Part of our Subſtance, together with our Selves, to the Glory and Service of God.

Firſt, I muſt ſay our Selves, for the Perſon muſt be ſacred and dedicated to God before his Eſtate will be ſo; the Perſon is firſt holy and then his Gift. This is the Order of Nature and of Grace 2 Cor. viii. 5. Matth. xxiii. 17.; for which is greater, the Gift or the Giver! how much leſs is a Mans Eſtate before God, than the Man himſelf? according to the Apoſtles juſt Eſtimation of the Macedonians and their miniſtring to the Saints, 'Who firſt gave their own Selves to the Lord. God looks to a Mans Heart and Soul in all his Offerings to Him, whether of Praiſe or Alms. It is the Perſon who wears upon his Forehead the Inſcription, Holineſs to the Lord. If the Perſon be unholy before Him, his Sacrifice is an Abomination. He profanes and pollutes his own Gift; as Cain did his Offering, bringing it with a wicked Mind. If we have not given our Selves, our Hearts to God, we may give all our Goods to feed the Poor, or give it to the Church, (for Them that dwell before the Lord) and yet there will be nothing of Holineſs in the one or in the other1 Cor. xiii. 4..

Yet the Eſtate muſt go with the Perſon, as it is in Marriage; and it has pleaſed God to eſpouſe unto Himſelf the Soul that gives it ſelf to him;Jerem. iii. 14. I am married to you, ſaith the Lord.

The firſt Offering from Man that we read of, acceptable to God, was the Perſon with a part of his Eſtate; I mean Abel's Offering. Cain alſo bro't of the Fruit of the Ground, but God had no Reſpect to his Offering becauſe he had not firſt given himſelf to Him. Abraham having reſigned up Himſelf to the Divine Will and Call, gave his Tythe of all unto the Prieſt of the moſt High God; the famous Type of his Lord and Saviour, after whoſe Order Chriſt is a Prieſt for ever; and he was bleſſed by him. So Jacob vowed, firſt that the Lord ſhould be his God, and then a Tenth of all that God ſhould give him. So David having firſt render'd his Heart to God in Flames of Devotion, then gathered vaſt Stores which he conſecrated for a Temple to the Name of the Lord; and his Princes followed his Royal Example, 1 Chron. xxix. 16.17. "O Lord our God, all this Store that we have prepared cometh of thine Hand, and it is all thine own: I know alſo my God, that Thou trieſt the Heart and haſt Pleaſure in Uprightneſs: As for me in the Uprightneſs of my Heart have I willingly offer'd all theſe Things, &c. Here was the Offering of the Man after God's own Heart. And we find in the Goſpel when the young Man came and offered Himſelf to Chriſt, our Lord demanded of him alſo the Uſe of all his Eſtate, and he went away ſorrowful. It is added, for he had great Poſſeſſions Matth. xix. 22.: He might then, one would think, have been the more ready to have given freely to the poor out of it: Or, did he think his Riches of more Price than himſelf? poor Soul! it ſeems as if he would not have offer'd himſelf to Chriſt, had he tho't himſelf half ſo good as his Poſſeſſions! his going away ſorrowful ſhew'd that he was not ſincere in the Offer of Himſelf. On the contrary Zacchcus being a ſincere Penitent, gave half his Goods to the poor, and Chriſt accepted of his Perſon, and ſaid to him, "Salvation is come to thy Houſe Luke xix. 9..

So the firſt Chriſtians Acts iv. 34, 35. v. 1, 2. when they had given up Themſelves to Chriſt in Baptiſm, gave in all their Goods into a common Stock. It was on an extraordinary Occaſion, and under an extraordinary Effuſion of the Holy Spirit The Churches Needs call'd for it, and the Spirit of God directed to it. Ananias and his Wife had only given their Names, not their Hearts; and keeping back part of the Price died for the Sacrilege, and their Lying to the Holy Ghoſt. On the contrary, the Macedonians, whoſe Praiſe is in all the Churches for Evermore, having given both their Names and Hearts to Chriſt, gave liberally of their Eſtates for the Relief of the poor Saints, even beyond their Ability. Thus was their Merchandiſe Holineſs to the Lord. Neither will the Eſtate do without the Perſon, all his Heart and all his Soul; nor the Perſon do (if that could be) without the Eſtate, for it will go with the Heart and Love. — But I prevent my ſelf on the ſecond Anſwer to the Enquiry I am upon:

II. Our Merchandiſe and Wealth is Holineſs to the Lord, when what is conſecrated and devoted out of our Eſtate, is actually uſed and imployed in the Service of God, according to his Will. "When thou voweſt a Vow, defer not to pay; why ſhould God be angry at thy VoiceEccleſ. v. 4, 5, 6. Pſalm lxxvi. 11,? Vow and pay to the Lord thy God! let all that be round about Him bring Preſents unto Him that ought to be feared. Preſent thy Self, and then remember that thou haſt implicitly and virtually, if not moſt explicitly and expreſly, vowed to him his Dues out of thy Eſtate. Bring theſe Preſents to Him as long as thou liveſt, in their returning Seaſons, Better it is that thou ſhouldeſt not vow, than that thou ſhouldeſt vow and not pay.

It is to be feared that many Chriſtians do not eno' apprehend and conſider, that their worldly Eſtate enters into their general Vow, and is always a Part of it, in their Self-Dedication to God. But God's Part is holy to Him whether we conſider it or no; and if we render Him his Part, the whole is ſanctified unto us. There is not Holineſs to God written on our Perſons, Faculties and Powers, nor on our Eſtate, till both one and the other are uſed to holy Ends and Purpoſes, in actual Miniſtrations to the Glory of God. But if we are actually honouring God with our whole Man, Soul and Body, the Powers of the one, and the Endowments of the other, the Spirit of the Living God dwells and rules in us, and has graven on us, as in Letters of Gold, Holineſs to Himſelf. And if we are honouring the Lord with our Subſtance, and with the Firſt-fruits of our Increaſe, we may read with Pleaſure the ſame Inſcription on our Eſtates, & others may ſee it on us. 2 Cor. iii. 2. Ye are our Epiſtle written in our Hearts, known and read of all Men: Ye are manifeſtly declared to be the Epiſtle of Chriſt, miniſtred by us, written not with Ink, but with the Spirit of the Living God; not in Tables of Stone, but in fleſhly Tables of the Heart.

Now if it be ask'd, Wherein a Part of our worldly Eſtate is to be us'd to the Glory of God? it is eaſily anſwer'd in the two general and known Inſtances, Works of Piety and Charity. The firſt is the very Thing in my Text, and the other is like unto it, and never to be ſeparated; the firſt is a more direct Expreſſion of Love to God, the other to our Neibour; on which two hang all the Law and the Prophets, and conſequently the whole of Holineſs to the Lord is contained in them.

Firſt then, Our Wealth and worldly Buſineſs is Holineſs to the Lord, when with a true and right Heart it is uſed and imployed in Works of Piety toward God, for the Support of his Worſhip. When it is for them that dwell before the Lord to eat ſufficiently, and for durable Clothing. That is to ſay, When Men make Conſcience of giving unto God a due Proportion out of their Eſtates for the Support of Religion and the Maintenance of God's Miniſters, to feed and clothe them, and that ſufficiently and honourably; eno' to eat of plentifully, and to clothe their Families decently, and leave ſomething to them when they die. — The Tithes of old were ſuch a Proviſion for the Levites. And as they that ſerved at the Altar liv'd of it, ſo has the Lord ordained that they who preach the Goſpel ſhould live of the Goſpel, 1 Cor. ix. 14. The Bread of Miniſters is the Bread of God, and we muſt allow Him to be a good Houſholder, & to keep a good Table. He does not feed his Houſhold by Miracles, but by his reſerved Dues out of the Eſtates of his People. He will have it done by their Hands, that they may do Him Duty and Homage, and pay him Tribute. There is always a part of your Moneys, whereof he ſays to you, "Whoſe Image and Superſcription is this? and you muſt anſwer, It is Gods. Then render to God the Things that are his. Matth. xxii. 21. Do it by miniſtring out of your Eſtates to his Houſe and Worſhip, according to the Ability which he gives you.

When People expend prudently and piouſly for the ſetting up, and carrying on, the Worſhip of God where they live, or in other Places; or in ſending the Goſpel to People deſtitute thereof, and periſhing for lack of Knowledge; and in making Proviſion for a more private Inſtruction of Children in ſuch Places; their Wealth in this Uſe of it becomes Holineſs to the Lord. It comes into a Relation to divine Worſhip, even as Aaron and the Holy Things of old belonging to the Tabernacle.—But unto ſuch Works of Piety for the Support of God's Worſhip, we muſt add

Secondly, Works of Charity and Mercy, which are as much in themſelves, and render us as much, Holineſs to the Lord, as the other. Theſe belong to the ſecond Table of the Law, as thoſe to the firſt. Pity to the poor and needy, in Obedience to God & Conformity to Him, is Piety and Sanctity in his Sight. They are the Lords Receivers as well as his Prieſts, and we have them always with us. And the pious poor are among his ſpiritual Prieſts, rich in Faith, choſen of God and called. He that gives to them, for their comfortable Eating and Clothing, with a right and charitable Frame of Spirit, lends to the Lord, and honours Him with his Subſtance. Theſe are ſpiritual Sacrifices with which God is well pleaſed. There is Worſhip and Incenſe, an Odour of a ſweet Smell in them, as well as in Offerings at the Altar of God. The Alms of Believers go up for a Memorial before God, with their Prayers; as did thoſe of Cornelius. The Great High Prieſt, at the Golden Altar within the Vail, preſents the one and the other in the Cloud of Incenſe, his own Merits & Interceſſion. He, the Holy One of God, was Holineſs to the Lord above all the Sons of Men; and his Miracles of Mercy were like his Prayers and Devotions beyond number, and alike honorary to God. God will have his poor fed, as well as his Miniſters. And why not? are they not together Heirs of his Kingdom? and has he not put them together again and again, the Levite and the Poor Deut. xvi. 11, 14. xxvi. 11.13., in his Peoples rejoicing before him on his ſolemn Feaſts?

But give me leave more particularly to prove, by three or four Arguments, that Works of Charity to the poor are proper Holineſs to the Lord.

1. They are Obedience to the Law of God which is moſt holy. The Word of God is the Rule of Holineſs, and one of its grand Rules and Laws to us is Alms-deeds, and acts of Charity. Theſe are an eminent Branch of that Holineſs which the Lord requires, Zech. vii. 9. Thus ſaith the Lord, Shew Mercy every one to his Brother. Only let what we do be done in Obedience to God, for his Glory, and with a pure Reſpect to his Will, not to be ſeen of Men; having true Compaſſion one of another, loving as Brethren, pitiful, courteous, tender-hearted Matth. vi. 1. 1 Pet. iii. 8. Epheſ. iv. 32.; otherwiſe there is no Holineſs to the Lord, nor Reward from our Father that is in Heaven.

2. To give to the poor out of our Eſtates is Holineſs to the Lord, becauſe it is our Conformity to God and Chriſt in their Bounties and Mercies to the indigent and miſerable. Conformity to the Holy God is Holineſs, but Compaſſion and Mercy to the poor is Conformity to God; who maketh his Sun to riſe and his Rain to fall on the evil and on the good; Be ye therefore perfect as your Father in Heaven is perfect. Mat. v. 45, 48. So Chriſt approved Himſelf to be the Holy One in the Days of his Fleſh, by filling up his Life with Acts of God-like Charity and Mercy. They cried after Him, laid themſelves in his Way, and he healed them all. This was Holineſs to his Father, and in the Sight of Men, and we ſhould lay up in our Hearts his memorable Words, Acts xx. 35. It is more bleſſed to give than to receive.

3. A right and charitable Diſpoſition is the Fruit of the Holy Spirit in us, & therefore can be no other than Holineſs to the Lord. "The Fruit of the Spirit is Love Gal. v. 22. Phil. ii. 1. Col. iii. 12.. There is much of the Spirit of God in Bowels of Pity to one another. "If there be any Fellowſhip of the Spirit, if any Bowels and Mercies. The Communion of the Holy Ghoſt, and the Communion of Saints, is experienced & exhibited in theſe Bowels, which we are therefore exhorted to put on, as the Elect of God, holy and beloved; and becauſe this Charity is the Bond of Perfectneſs. See the Argument and Demonſtration of the Apoſtle James on this Head, Jam. ii. 15, 16. If a Brother or Siſter be naked, and deſtitute of daily Food; and one of you ſay unto them, Depart in Peace, be you warmed & filled: notwithſtanding ye give them not thoſe Things which are needful to the Body; what doth it profit? q. d. What Fruit, what Evidence of any true Holineſs is there, in a Soul or Life deſtitute of the Fruits of Charity.

4. Is the Sabbath and its Worſhip Holineſs to the Lord? So are Charities and Mercies. There is ſuch a Sanctity in theſe, that they belong to & are a Part of the Sanctification of the Sabbath. Yea ſuch Regard is had by God to an Act of Mercy to our poor Nei'bour, that He has made his own Worſhip to vail and give place thereto for the TimeMatth. xii. 7. Luke xiv. 5.. "Go ye and learn this, I will have Mercy and not Sacrifice. Which of you having an Ox or Aſs fallen into a Pit, will not ſtraightway pull him out on the Sabbath day? And if a good and devout Man muſt ſhow this Mercy to his Brute-Creature on the Sabbath day, the Holineſs of God directing him ſo to do; how much more muſt not Acts of Compaſſion and Mercy to our poor and needy Brethren, and to the neceſſitous Members of Jeſus Chriſt, be eſteemed by the Lord of the Sabbath to be Holineſs to himſelf? The Zeal for God's Houſe and Day eat up our Holy Saviour, but more his Zeal for an Act of Mercy to a poor Woman; Luke xiii. 10,—17. He was teaching in one of the Synagogues on the Sabbath-day, and behold there was a Woman which had a Spirit of Infirmity eighteen Years, and was bowed together, and could in no wiſe lift up her Self: And when Jeſus ſaw her, be called her to him and ſaid to her, Woman thou art looſed of thine Infirmity! And he laid his Hands on her, and immediately ſhe was made ſtraight, and glorified God. Tell me now which was moſt Holineſs to the Lord, the Sermon of Chriſt on that bleſſed Sabbath, or this his Act of Healing the poor Woman? truly both alike.

Moreover, Offerings out of our Eſtates, and Collections for the poor, do both belong to the Temple of God and to his Sabbaths. St. Luke tells us of a Treaſury Luke xxi. 1, 2, 3. of God in the Temple of old, and that on a Time as Chriſt was looking on the rich Men that caſt their Gifts into the Treaſury, he ſaw alſo a certain poor Widow who threw in two Mites, and ſaid, "Of a Truth She has caſt in more than they all. So from Heaven the Lord Jeſus ſtill looks with Approbation and Pleaſure, on the free-will-Offerings of his Worſhipers in his Houſe of Prayer, on Lord's Days and at other appointed Times; the poorer as well as the richer. — And ſo near a Kin are God's Worſhip and Contributions for the poor, that they are joyned by the Lord in Affinity, and equally declared to be Holineſs to Him, in that Apoſtolical Conſtitution and Direction1 Cor. xvi. 1, 2,, "Now concerning Collections for the Saints, as I have given Order to the Churches of Galatia, ſo do ye; Upon the firſt Day of the Week let every one of you lay by him in Store, as God hath proſper'd him, &c. Your Prayers and Hearing the Word this Evening At a quarter Meeting for Charity, the Lord's day Evening, March 6. 1726. are not more Holineſs to the Lord than your Collection is. The ſame God has ſaid to us, "Remember the Sabbath-day to keep it holy, and hath alſo ſaid, 'to do Good and to communicate forget not, for with ſuch Sacrifices God is well pleaſed.

5. And laſtly, The Promiſes made by God to thoſe that are merciful and bountiful to the poor, do abundantly declare that there is Holineſs to the Lord in true Acts of religious Charity and Mercy. He that is Holy would not be ſo well pleaſed with our Charities to the poor and needy, if there were not much Holineſs in them. He has therefore bleſſed the merciful, and ſaid that they ſhall find Merey. He is not unrighteous to forget this Work and Labour of Love. Not that there is any Merit or Deſert herein, but there is of his own Holineſs in it. If it were not ſo, Alms would never come up for a Memorial before Him. Nor would they be ſo remembred, mention'd and rewarded in the Day of Judgment, as Chriſt has told us they will be; "Then ſhall the King ſay to them on his right Hand, Come ye bleſſed of my Father, inherit the Kingdom prepared for you from the Foundation of the World; for I was hungry and ye gave me Meat, thirſty and ye gave me Drink, a Stranger and ye took me its, naked and ye clothed me, &c. Theſe high and everlaſting Rewards of the Charities of Saints, prove them to be Holineſs to the Lord. Bleſſed and Holy is he that has Part in theſe PromiſesMatth. v. 7. Heb. vi. 10. Acts x. 4. Matth. xxv. 35. Rev. xx. 6..

And thus we have ſeen that the actual Uſe & Improvement of our Eſtates in the Service of God, in Works of Piety and Charity, renders them Holineſs to the Lord. — But there muſt be ſomething added by way of Caution and Limitation, and that is

III. Always provided that what we ſo devote and uſe is acouired honeſtly and righteouſly in the Fear of God and in his Way; and is given by us with a ſpiritual Mind, Heart and Affection.

1. What we have and give muſt be gotten in God's Way, which is the Way of Holineſs. If we go out of that we ſin, and whatever we get in ſinful Ways is neceſſarily unholy before the Lord, and abominable in his Eyes. Now that what we get may be acquired in God's holy Way,

Firſt, Our Dependence muſt be on God for his Bleſſing to make our lawful Endeavours proſperous; For it is the Bleſſing of God that makes rich, and it is He that gives us Power to get Wealth; it is therefore prophane and unholy to act in our worldly Buſineſs but with a Dependance on the Governing and overruling Providence of a wiſe and Sovereign God: James iv. 14. Go to now you that ſay, To Day or to Morrow we will be here or there, do this or that, and make Gain; Whereas ye ought to ſay, If the Lord will we ſhall do ſo. Let Jacob teach us how to begin and go thro' the World: Gen. xxviii. 20. If God will be with me in the Way I go, and give me Bread to eat and Raiment to put on.

Secondly, We muſt daily commit our worldly Affairs to God in Prayer, and more eſpecially at Times our more important Concerns and Intereſts. Our Lord has taught us to bring theſe before God in our Prayers: We pray for them in that Directory or Form for Prayer which he has given us, the fourth Petition in it. We pray that of God's free Gift we may receive a competent Portion of the good Things of this Life, and enjoy his Bleſſing with them. It is greatly for the Glory of God, and for our temporal Intereſt and daily Comfort that we daily pray for God's gracious Direction to us in, and for his Bleſſing on our worldly Buſineſs: "That the Lord thy God may bleſs Thee in all the Works of thy Hand. So Iſaac pray'd for his Son, "God give Thee of the Dew of Heaven, and the Fulneſs of the Earth, and Plenty of Corn and Wine. And ſo Jacob prayed for himſelf, "If God will be with me in the Way I go, and give me Bread to eat. And ſo Moſes for the Tribe of Levi, "Bleſs, Lord, his Subſtance: The leſs it is, the more need to pray over it; for the Bleſſing of God can make a little go far. The wiſe Agur has taught us what to pray for, "Feed me with Food convenient for me. He is unholy & prophane whoſe Prayer is not to God his Heavenly Father, for theſe Things Deut. xiv. 19. Gen. xxvii. 28. xxviii. 20. Deut. xxxiii. 11. Prov. xxx. 18. Matth. vi. 32. 1 Tim. iv. 5.. And they are ſanctified to us by Prayer, which makes them Holineſs to the Lord.

Thirdly, We muſt keep from every ſinful & wicked Way in our worldly Acquiſitions and Enjoyments, and govern our Selves by the holy Laws of Juſtice and Righteouſneſs, Sobriety and Temperance, and univerſal Obedience to the Divine Law. Elſe all is unholy and unclean, and we forfeit God's Bleſſing and provoke his Curſe. It is only ſincere, hearty, univerſal and perſevering Obedience to the holy Commandments of the Lord our God, that will render us holy and acceptable in his Sight. Deut. xxviii. 1, 2, 3. If thou ſhalt bearken diligently to the Voice of the Lord thy God, to obſerve and do all his Commandments, all theſe Bleſſings ſhall come on thee, — Bleſſed ſhalt thou be in the City and bleſſed in the Field! bleſſed the Fruit of thy Body and the Fruit of thy Ground! — bleſſed thy Basket and thy Store! bleſſed ſhalt thou be when thou comeſt in, and bleſſed when thou goeſt out.

Fourthly, In Caſe a Perſon have acquired Riches in any unjuſt and unrighteous Manner, by Deceit and Fraud, or by Extortion and Oppreſſion; he muſt make his Peace with God by Repentance, with deep Humiliation before Him for his Wickedneſs; and if it be in his Power he muſt make Reſtitution; which if he cannot do to the Perſons wronged let him do it to the poor, beſeeching God to pardon him for Chriſt's ſake and accept his Offering; and then his Merchandiſe and his Charities ſhall be yet Holineſs to the Lord, notwithſtanding his paſt Unrighteouſneſs and Sin. See the Caſe of Zaccheus, Luke xix. 8. And Zaccheus ſtood and ſaid before the Lord, Behold, Lord, the half of my Goods give I to the poor; and if I have taken any Thing from any Man by falſe Accuſation, I reſtore him four-fold: And Jeſus ſaid unto him, This Day is Salvation come to this Houſe. "When true Faith, Repentance and new Obedience comes to a Houſe, Salvation comes to it, however great the Sins of it had been before. Zaccheus had been a Publican and an Extortioner, exacting more than was his right. "Thoſe Publicans had the Ear of the Roman Governours, and by a falſe Account of Perſons and Things could eaſily be injurious. This Chief among the Publicans was alſo anſwerable (it is to be feared) for many Abuſes of Power by thoſe that were under him But he here ſtood a Penitent before Chriſt, confeſſing and ſeeking Mercy. A Change of Heart and Way, and Fruits meet for Repentance, appear in his Words. A very large Proportion of theſe ill-gotten Goods he ſet apart for Works of Piety and Charity. He could not refund to the Men in Trade and Merchandiſe, whom he had wrong'd in the Seat of Cuſtom: They were gone hither and thither, and he knew 'em not nor was like to ſee ſome of 'em any more: to thoſe he could find he reſtored four-fold, the Reſidue he reſtored to the Poor; and Chriſt accepted him as a humble Believer and true Penitent, a Son of Abraham. — Thus what we get muſt be in God's Way, the Way of Holineſs. And then

2. We muſt uſe it with a ſpiritual Heart and Mind. As, (to add unto much that has been already ſaid) We muſt daily praiſe and bleſs God for daily Bread, for all our Receipts and Increaſe; we muſt give Him the Glory and render Him our Thanks; "O God, I am not worthy of the leaſt of all the Mercies, and of all the Truth, which thou haſt ſhowed unto thy Servant! for with my Staff I paſſed over this Jordan, and now I am become two Bands. This was Holineſs to the Lord. — We muſt earneſtly deſire and ſeriouſly reſolve, by the Grace and Help of God, to ſerve Him in Righteouſneſs and Holineſs before him, and with gladneſs of Heart, with all the Good Things that a bountiful God ſhall ſee fit for us, that the Lord ſhall be our God, and we will live devoted to him, and lay out our ſelves to glorify him, and make it our Meat and Drink to do his Will. This will be Holineſs unto Him. — The Abundance of all Things which the Lord our God may give us richly to enjoy muſt be ſo far from charming our vain Minds and chaining them down to the Things of Earth and Senſe, that we muſt indeed make Arguments and Motives of them, to raiſe our Hearts unto and fix them on the Things that are unſeen, ſpiritual and heavenly. From Men of the World which have their Portion in this Life.—As for me, I will behold thy Face in Righteouſneſs! I ſhall be ſatisfied when I awake in thy Likeneſs. Many there be that ſay, Who will ſhew us any Good? Lord, lift Thou up the Light of thy Countenance upon us! Thou haſt put Gladneſs in my Heart more than in the Time that their Corn and their Wine increaſed Pſalm lv. 6. xvii. ult. Phil. iv. 11.. — Again, We muſt be ready, thro' Grace, to part with, and ſubmit to the Will of God in the loſs of all worldly Things; learning in whatſoever State we are therewith to be content, both how to be abaſed and to abound, to be full and to be hungry. Let this be our Frame and Temper in the Acquiſition and Uſe of our worldly Eſtate, and God will write Holineſs unto Himſelf on us and it.

Only it muſt be added, to the Glory of Chriſt, That our Perſons and our Eſtate are Holineſs to the Lord only by Faith in his Holineſs and Righteouſneſs, who is our Great High-Prieſt within the Holy of Holies, ever living to make Interceſſion for us, in whom and for whoſe Sake it is that repenting believing Sinners are accepted as Holy in the Sight of God. Aaron within the Vail was the eminent Type of Jeſus entring by his own Blood. He is of God made to us Holineſs, and we the Holineſs of God in Him. He, the Holy One of God was made ſin for us, that we Sinners may by Faith in Him become Holineſs to the Lord. With the Heart Man believeth in Him unto Righteouſneſs, and God is ſanctified therein while his Mercy abounds unto the Chief of Sinners. Coming to Him, we are built up a ſpiritual Houſe, a holy Prieſthood. As He went to the Croſs, he ſaid, "For their Sakes I ſanctify my Self, that they may be ſanctified. He was ſeparate from Sin, that we may come boldly to the Throne of Grace Hebrews x. 19,—22. 2 Cor. v. 21. 1 Pet. ii. 4, 5. Heb. vii. 26. Phil. iii. 9.. Bear this in Mind, That no Saint is Holineſs to the Lord from any inherent Holineſs in him, nor for any Works of Righteouſneſs done by him, but for the perfect and glorious Holineſs of Chriſt reckon'd to him.

And having thus ſaid, When the Traffic & Wealth of a People is Holineſs to the Lord, I come (as was propoſed) in the third and laſt place to enquire,

III. Why it muſt be ſo? Why our Merchandiſe and Hire ſhould be bro't, with our Selves, under a holy Conſecration to God, and Uſe for Him.

I might eaſily enter into, and enlarge on, many Reaſons of this Duty, which are alſo Motives to it, and muſt pray you to give 'em a juſt Conſideration, and ſo make the Application of all that has been ſaid every one to himſelf.

1. It is the higheſt End & beſt Uſe of Man and of all that belongs to him, his firſt and laſt End, to be Holy to God. "The Earth is the Lord's, and the Fulneſs thereof, the World and they that dwell therein. The Heavens, with all their bright Inhabitants, ſerve to no higher End. "Angels are miniſtring Spirits, ſent forth to miniſter to the Heirs of Salvation from this Earth of ours. Thoſe Watchers and Holy Ones on High uſe and imploy all their Powers and Riches, in Bounties to the poor and needy Children of Men, the poor Saints below. And can we do better than They to ſerve the Ends of Holineſs, and the Glory of God? "Whether they be Thrones, or Dominions or Principalities, or whether we be higher or lower in Rank and Eſtate on Earth, all are created by Him and for Him; to Whom be Glory for ever Pſalm xxiv. 1. Heb. i. 14. Daniel iv. 13. Col. i. 16..

2. This is therefore the preſcribed, commanded Uſe of our worldly Riches, that they be holy to God. "This is the Will of God in Chriſt Jeſus concerning us, and our Sanctification. God cannot will better concerning us, than that we and all that belongs to us be holy to Him. This is his good and acceptable, his royal and perfect Will. Let us put our Amen to it and ſay, "Father, thy Will be done on Earth as it is in Heaven 1 Theſ. v. 18. iv. 3. Rom. xii. 2. Jam. ii. 8. 1 Pet. ii. 9.

3. It is the greateſt Honour and Dignity put on us, and our worldly State, that we and that be Holineſs to the Lord. "This Honour have all the Saints, and only They; praiſe ye the Lord. The Glory of God is his Holineſs. He is the High and Lofty One, whoſe Name is Holy Iſai. lvii. 15. Dan. xii. 3. Deut. ii. 21.. A Ray from his excellent Glory ſhines on Angels above, and on Saints on Earth, and makes them Stars in his Firmament. This was the peculiar Honour of Iſrael, "Ye ſhall be a holy People unto Me. God has not a brighter Stone in his own Crown than his Holineſs, nor a brighter Crown for the Head of Creatures than to make them holy.

But it is remarkable, and the World may well wonder at the Beaſt, That the vaineſt and proudeſt Creature on Earth affects this ſacred & lofty Style, His Holineſs! He takes the Name of God in vain, in the moſt horrid and monſtrous manner, and the Lord will not hold him guiltleſs. The Man of Sin calls himſelf His Holineſs! was ever any thing more abſurd, and yet more natural? Only the Man of Sin durſt take the moſt bleſſed and incommunicable Name. The jealous God will conſume that wicked One. Nothing on this ſide Hell can be further from the Holineſs of God.2 Theſ. ii. 4, 8. The Scarlet Whore, drunken with the Blood of Saints, impudently and blaſphemouſly calls herſelf His Holineſs! Monſtrum, informe, ingens! No, the Honours of Heaven go with the poor in Spirit, the meek and lowly and merciful. All the Riches and Dignities of Kings are below theſe poor of Chriſt's little Flock, to Whom it is the Pleaſure of the Father to give the Kingdom.

4. Our worldly Goods will be vilely abuſed to the Diſhonour of God, and the Hurt of our Selves and others, if they be not holy to God. They are the Mammon of Unrighteouſneſs for want of this, and gender to all Ungodlineſs. They become a Proviſion for the Fleſh, to fulfil the Luſts thereof; the Fuel of Pride and Vanity, Gluttony and Drunkenneſs, Lewdneſs and Uncleanneſs Or thro' Covetouſneſs they become Idolatry. The Love of Money is the Root of all Evil, Sin and Sorrow, to our Selves and others; ruinous to our own Families, and alſo to our Neibours, by Diſhoneſty and Unrighteouſneſs, Deceit and Fraud, Extortion and Oppreſſion. For where Charities and Mercies fail, and Works of Piety, the forenamed odious Vices grow up in their ſtead, offenſive to God and Man; Roots of Bitterneſs, bearing Gall and Wormwood, all manner of Corruption and Iniquity, Calamity and Miſchief. But let our Merchandiſe and Hire be holy to God, and all this is prevented, and our Goodneſs extendeth to the needy and the excellent of the Earth, in whom ſhould be all our Delight; and we become Eyes to the blind, and Feet to the lame, and Fathers to the poor, and abundant Bleſſings in our GenerationPſalm xvi. 2. Job xxix. 11, 16. Philem. v. 7..

5. The Merchandiſe and Hire of Perſons and Places ſhould be Holineſs to the Lord, that the Lord their God may bleſs them in all the Works of their Hands. The Way of Holineſs is the Way of Bleſſing. God has promiſed to bleſs his People in this his required Way. It is He that gives us Power to get Wealth. Read his Promiſes to an Obedient holy People, Deut. xxviii. "All theſe Bleſſings ſhall come upon thee, —Bleſſed ſhalt thou be in the City and in the Field, &c. He has threatned to curſe an unholy People in the ſame Inſtances. If he blow upon 'em they are blaſted. God juſtly impoveriſhes the Places that rob him of his Offerings and Alms. To with-hold his Dues tends to Poverty. But prove me now, ſaith the Lord, if I do not pour out a Bleſſing, when you pay to Me and mine my Part out of your EſtatesDeut. xxviii. 15, 16, 17. Hag. i. 9. Prov. xi. 24. Mal. iii. 8, 12.. Alas! ſays an excellent Divine, that Men have generally ſo little Faith in God's Providence or Promiſes! Few believe Him when he ſays, "Let there be Meat in my Houſe that there may be eno' in your own! few can truſt God as to the Gains of Piety and Charity.

6. Our Merchandiſe and Hire ſhould be holy to God, that ſo his ſpiritual Bleſſing may come on our Souls. This lies eſpecially in a ſpiritual Mind, and heavenly Affections, and the Comforts of Grace: Theſe are the perfect Gifts from the Father of Spirits, and are more (infinitely more) than all preſent Riches. God gives the Power to eat our Bread, and uſe it holily. To him that has this Heart, he will add more Grace. He ſhall increaſe with the Increaſings of God. Thus the liberal Soul is made fat in Spirituals, and he that watereth is watered again. And well repaid is he that ſowes in worldly Things, and reaps in Spiritual: Like the Woman of Samaria who gave Chriſt a little common Water, and received of Him a Well of living Water, within her Self, ſpringing up into everlaſting Life. John iv. 14. Prov. xi. 25. Gal. vi. 8.

7. Let your Merchandiſe and Hire be Holineſs to the Lord, and you ſhall have Riches in Heaven. So our Lord propoſed to the young Man that came to him. The Promiſe is, "He that ſoweth to the Spirit, ſhall of the Spirit reap Life Everlaſting. The Promiſes of this Nature are multiplied Luke xiv. 14. xvi. 9. xii. 33. Heb. x. 24. in the Book of God, becauſe our carnal Minds are ſo averſe to the Belief of them. But will Chriſt fail us in a Point that he has ſo often repeated? He has ſaid, Thy Father which ſees in ſecret will reward thee openly. Thou ſhalt be recompenſed at the Reſurrection of the Juſt. Make to your ſelves Friends of the Mammon of Unrighteouſneſs, that when ye fail they may receive you into everlaſting Habitations. Provide Bags which wax not old, a Treaſure in Heaven that faileth not, where no Thief approacheth, nor Moth corrupteth. — Theſe are true Sayings of God, He is faithful that hath promiſe. Both in our Devotions and Charities we ſhould have Reſpect unto the Recompenſe of Reward: Knowing (ſays the Apoſtle) that in Heaven ye have a better and more enduring Subſtance; Caſt not away therefore your Confidence which hath great Recompence of Reward.

You muſt be juſt to God and your Selves, and make theſe Reaſons of your Duty ſo many Motives to it.

You ſee 1. That the meaneſt Things may be of good and great Uſe to the Glory of God; and the moſt contrary Things be made to turn to our Salvation. We may ſo ſerve God and our Selves of Mammon, as to make it a Friend to Him and our Souls. We may extract Holineſs out of the Dirt and Clay of this World, the thick Clay wherewith ſo many load themſelves and bury themſelves. God ſits as a Refiner and does this for us. Grace turns all it touches into Gold. It is a Stone that attracts and fixes the very Iron to its Pole, which is Holineſs, Heaven and God. As Phyloſophy has found out the richeſt Virtues in the meaneſt Herbs and Plants, ſo Divinity teaches us how to improve and uſe the mean Things of this World to the moſt ſpiritual and heavenly Ends: And when we ſerve God and our Souls of earthly Things, then are they indeed wiſely and rightly uſed.

2. Let us be humbled for the ill Uſe we have made of our worldly Buſineſs and Gains, our Abuſe of them unto Unholineſs and Sin. What is more Enmity to God and our Selves than this? Mens worldly Affairs engroſs and eat them up! eat out the Heart of that little Religion they profeſs. The Cares of the World and the Deceitfulneſs 〈…〉 choke the Word. Men go, one to his Farm and 〈◊〉 to his Merchandiſe. God, and the poor, and their own Souls are forgotten and neglected by them. They truſt in uncertain Riches, and renounce the living God. They fall into Temptations, and Snares, and many fooliſh and hurtful Luſts, which drown them in Deſtruction and Perdition. They are filled, and they fill the World, with all Unrighteouſneſs, Fornication, Wickedneſs, Covetouſneſs Luke viii. 14. Matth. xxii. 5. 1 Tim. vi. 9, 17. Rom. i. 29. What a ſhameful Abuſe is this of the Bounties of Providence! and a turning his Glory into Shame!

3. See the Honour and Happineſs of a religious People. They and all that belongs to them are Holineſs to the Lord. Bleſſed & holy is He that hath part in this. They are in God's Church here in the Image of Jeſus, the great High Prieſt of their Profeſſion. They are a holy Prieſthood, a ſpiritual Houſe, the Houſehold of Faith. What can Angels be, and what can Heaven be more than this, Holineſs to the Lord? Jeſus is this, within the Holy of Holines, at the right Hand of God. He calls his choſen into Fellowſhip with Him, and with his Angels. His People are a Kingdom of Prieſts, a holy Nation. There are Garments of Glory and Beauty provided for them, wherein ſhortly to enter the Holieſt of all. So the Apoſtle ſalutes and ſuperſcribes;—1 Cor. i. 2. 1 Pet. ii. 5, 9. Exod. xix. 6. To the Church of God which is at Corinth, ſanctified in Jeſus Chriſt, called to be Saints; with all that in every Place call upon the Name of Jeſus Chriſt our Lord, both theirs and ours! I thank my God always on your behalf, for the Grace of God that is given you by Jeſus Chriſt.

4. and laſtly, I beſeech you Brethren, by the Mercies of God, that you preſent your Selves, Children, Families, Subſtance, Gifts, Talents, all you are and have, as living Offerings to God, holy and acceptable thro' Jeſus Chriſt. How ſhould an unholy Perſon offer to God in a holy manner? The Perſon is more than his Eſtate. Chriſt ſeeks not yours but you. The Soul is his, and all Souls are ſo. There are the Riches of Souls, their noble Faculties and Powers with every natural and acquired Gift; and what ſhould be thy Gift to God but Theſe! thy whole Self; Body, Soul and Spirit, which is your reaſonable Service. Prov. xxiii. 26. My Son, give me thy Heart.

Next to thy Self are thy Children: Give theſe to God as thy beſt Riches, thy richeſt Jewels. They are holy to Him by Covenant, as the Family of Abraham was. This Bleſſing is come upon us Gentiles, thro' Faith in that Bleſſed Seed, in Whom the Families of the Earth are bleſſed: and thro' Whom the Offerings 〈◊〉 the Gentiles are acceptable to God, being ſanctified by the Holy Ghoſt. What can a Man give to God in Exchange for his Soul and the Souls of his Houſe? will he give his Eſtate, and think it will be accepted? I trow not.

God values our Hearts and Spirits above all our Silver or Gold, our Herds and Flocks. If a Man would give all the Subſtance of his Houſe inſtead of Love, the Loves of his Soul and the Souls of his Houſe, it would be contemned. Thouſands of Rams were a dogs-neck in lieu of the Love of one Soul.

We owe the firſt and greateſt Piety and Charity to our Selves and at Home. We and ours are made for ever, if we are holy to the Lord: But we are profane and miſerable without it.

The rich and the poor equally owe Themſelves to God, and are equally able to render it. The Lord is the Maker of them both, and they are alike acceptable to Him. The one muſt be rich in good Works, ready to diſtribute, willing to communicate; and the other muſt be rich in Faith, Heirs of the Kingdom.

It is a holy Thing to give unto ſuch as theſe, from Faith and Love which is in Chriſt Jeſus.

I will read you, the beſt Offering that any Man can make to God! read it and make it, and I have done: Gen. xviii. 19. I know Abraham, that he will command his Children and his Houſhold after him, and they ſhall keep the Way of the Lord; — that the Lord may bring upon Abraham that which He hath ſpoken of him.