Exposition of 1 Thessalonians, Chapter 4 · Verse 11,12
VERS. 11.12.
And that yee ſtudie to bee quiet, and to doe your owne buſineſſe, and to worke with your owne hands, as wee commanded you.
That yee may walke honeſtly toward them that are without, and that yee may hauehave lacke of nothing.
A Third breach of Sanctification here ſpecified, is the care of quiet and peaceable liuing together in Chriſtian ſocietie. Wherin conſiderable are: Firſt, the duety, Secondly, the meanes auaileable to performance of it.
The duetie, Studie to be quiet. The word ſignifies, to ſeeke after, with a kind of holy ambition; as it were thinking it our honour, to calme our turbulent ſpirits, and to liue at peace. Truth is,
Obſer. Mans honor ſtands in gracious practices; and thereof ſhould a Chriſtian be ambitious. It is a mans pProu. 20.13.honour to ceaſe from ſtrife, ſayd Salomon, ſpeaking to this particular. Poſſeſſe your ſelues in holineſſe andq1. Theſ. 4.4. Honour; in Holineſſe, which is your Honour.r1. Pet. 5.5. Decke your ſelues, ſaid Peter, with lowlineſſe of mind. That Grace of God, how vilified ſoeuer amongſt men, yet makes vsus glorious in the ſight of God. For,
Can there bee to the ſonnes of men, a greater honour then to hold ſemblance with the Maieſtie of God? Glorious is that Image of God, wherein wee were created, whereto we are renewed, into which we areſ2. Cor. 3.38. transformed from glory to glory: which alſo wee manifeſt by gracious practice.
Vſe. Hither therefore let vsus turne the ſtreame of our ambition: And as Paul ſpeakes to the Criticke Cenſors of his time; If you will needes be iudging, vſe yourtRom. 14.13. iudgement in this, not to put a ſtumbling blocke before the weake; ſo, If we will needes be ambitious, hither bend our ambition, to grow honourable by vertuous practice. See 2. Cor. 5.9. The deſire of honour and of a name amongſt men, is naturall; and not ſimply to bee condemned: the errour is chiefly about the means. Let vsus make vsus uGen. 11.4.a name, ſay they, at the building of Babel; their proud attempt, if it had no other iſſue, ſhould winne them fame amongſt men. How much more precious is the name of the righteous amōgſt all poſteritie? When the name of the wicked rotteth, and their memoriall periſheth with them. The ambition of worldlings noted by DAVID, is, to call their houſes after their xPſal. 49.11.names; to erect Monuments of coſtlieſt fabrique, to perpetuate their remembrance. How much better had it beene for many of them, if their memorie had beene buried with them? So lothſome are they become amongſt men, by their abominable liues; that they ſcarce euer come into mention of Gods people, but with a ſtyle like that of Ieroboam, the ſonne of NEBAT,y2. King. 10.29 that made Iſrael to ſinne. Thus thinke we, the leaſt degree of Grace is more glorious, then all the glorious aduancements that the world can afford vsus.
To bee quiet. The quiet commended to our ambitious ſeeking after, conceiue to import, not onelyonly peaceableneſſe, and ſhunning contentions and vaine ianglings: but a contented calme conuerſation, oppoſite to tumultuous turbulencie, and reſtleſſe intermeddling with things that concerne vsus not. A duety much to be indeuoured; in no age, or Church more neceſſary to bee vrged then our owne; abounding with ſo many buſie ſpirits, and reſtleſſe Malecontents. Athens it ſelfe nothing ſo mad vponupon zAct. 17.21.Nouelties, as our Engliſh Nation. I hauehave wondered often to ſee our guiſes of apparell, ſo many times diſguiſed; our people ſo Cameleonlike transfaſhioned into the Italian, Spaniſh, French, any forraine forme they hauehave but ſeene in Nations where they hauehave traffiqued; and hauehave thereout concluded, leuitie to be, after a ſort, our Nationall ſinne. It much ſtrengthened me in the opinion, to conſider, in matters of more weight, our louelove of change; & the Iſraelitiſh humor reuiued in vsus; in Church-gouernment, toa1. Sam. 8.5. be like to other Nations. Though we hauehave ſeene Gods bleſſing on our Miniſterie, to the enuy of Aduerſaries, and admiration of Neighbour Churches; and hauehave demonſtrated our Diſcipline to ſuite with the Primitiue and Apoſtolicall ſtate of the Church; this yet ſeemes wanting, that we hauehave not experimented forraine formes; nor ſhaped our Altar according to theb2. King. 16.10, 11. faſhion fetched vsus from Damaſcus; from forrein Countries. I could wiſh, our tumultuous and almoſt mutinous ſtirrings in that kind, had not made vsus a reproch amongſt Papiſts; and a ſcandall amongſt the enemies of the Goſpel. My prayer to God ſhall bee, to ſettle vsus in vnitie of minds and affections; that wee may c1. Cor. 1.10.ſpeake and thinke one thing; ſtudying the things that concerne peace, and wherewith we may edifie one another.
The meanes auaileable that way, the Apoſtle preſcribes vsus; Firſt, foreign. To doe our owne buſineſſe.
The queſtion is here, what we may call our owne buſineſſe, wherein without cenſure of curioſitie, and diſturbance of peace, we may imploy our ſelues? There be that thinke, the whole ſpirituall eſtate of another, in eueryevery reſpect alienum. dGal. 6.5.EueryEvery man ſhall beare his owne burthen; And are they eGen. 4.9.their brothers keepers? The truth is, there is in this kind a degree of vnlawfull curioſitie;fMat. 7.13. buſie to inquire into other mens, too ſlothfull to correct their owne ſinnes. Howbeit the charge is not vainely giuen,gLeuit. 19.17. To rebuke a brother, & not to ſuffer him to ſinne; to hIam. 5.19, 20.conuert him that goes aſtray: Secondly, Nor hath Gods Spirit in vaine animated to the duetie, by remembring, firſt, the excellencie iMat. 18.15.of the worke; Secondly, the good that comes to our Neighbour: Thirdly, and thek1. Pet. 2.12. Glory redounding to the Grace of God.
There are of a contrary ſpirit, that with ſome prettie diſtinctions can winde themſelues into all buſineſſes: In contentions, they deale as Neighbours; in State buſineſſes, as ſubiects; In other mens ſinnes as Chriſtians; In all humane things, as men; Homines ſunt, humanum nihil à ſe alienum putant. Thus let vsus thinke, as many as louelove peace with holineſſe: They are foreign, our owne things, whatſoeuer concerne vsus, within compaſſe of our generall or perſonall calling. They are extrauagants, that wander out of thoſe bounds.
Obſer. Our imployments then, by PAVLS preſcript, muſt ſtay within the limits of our calling. Thence was that ſharpe taxe of Peter by our Sauiour,lIob. 21.22. Quid hoc adte? It may be, that ſmart reproofe made Peter giuegive charge againſt curioſitie, as againſt theft or murther; no man muſt ſuffer as a thiefe or murtherer, no nor as a m1. Pet. 4.15.buſibody in things that concerned him not. Truth is, that Polypragmaticall ſpirit heares ill amongſt Heathens; their inuectiues are of the tarteſt againſt it. To their writings I referre the Reader; aduiſing Meditation of theſe preſeruatiues againſt the ſinne.
Firſt, The beſt things done with beſt intention, out of calling, diſpleaſe God. Remarkeable in this kind is Gods wrath onn2. Sam. 6.7. Vzzah, o2. Chron. 26.16, 19.Ʋzziah, Saul, &c.
Secondly, Neceſſary dueties there are that preſſe vsus in our owne callings; ſuch as require the whole imployment of the whole man: how many are the corrupt affections,p2. Cor. 10.5. exalted againſt the obedience of Chriſt, to bee ſubdued? How many infirmities to bee bewailed and ſtriuen againſt? &c.
Thirdly, Other mens faultings touch vsus not, farther then we approue and conſent vntounto them; EueryEvery man ſhall giuegive account qRom. 14.12.for himſelfe to God.
And to worke with your owne hands, &c. A ſecond preſeruatiue of peaceable and quiet life, wee hauehave here preſcribed; induſtrie in our callings. Particulars of the preſcript are theſe. Firſt, the duety, Labour. Secondly, the modus, or propertie of it required: it is our owne hands. Thirdly, Reaſons preſſing the performance. Firſt, ſo Paul had commaunded. Secondly, and the benefits thence iſſuing, whereat as at ends they muſt ayme, are not ſmall.
Queſt. Touching handy-labour, it is inquired, whether it be inioyned to all men of all callings?
Anſw. Firſt, There are that ſay, the Precept, as it is here deliuered, concerned the people of thoſe times; forced by neceſſitie, through perſecutions, to ſuch meanes of prouiſion for neceſſarie maintenance. Secondly, comparatiuely ſome vnderſtand it; rather labour with your owne hands, then be curiouſly intangled in things that concerne you not. Thirdly, Schooles thus: The Precept binds all in reſpect of the ends of labour, firſt, procurement of rPſal. 128.2. 2. Cor. 6.Maintenance, ſecondly, auoiding of Idleneſſe, thirdly, reſtraining and mortifying euill Concupiſcence, fourthly,ſ1. Tim. 5.14, 16. disburthening of others, fiftly, enabling our ſelues totEph. 4.28. diſtribute to neceſſities of Saints. And where without manuall labour theſe ends cannot be attained, it ſtands in force by the Apoſtles Iniunction.
What if we ſay, he intends either it, or that which is Analogicall? Induſtrie of bodie or mind, according as diuerſitie of Callings, requires either.
The Calling of a Magiſtrate requires not much handie labour; yet Iethro obſerued in it toyle enough touExo. 18.18. weare out MOSES. That of a Miniſter, is rather mentall then manuall; yet toyleſome as thex1. Cor. 3.9. Husbandmans; or as that ofy1. Tim. 5.18. Oxen treading out the Corne.
Obſer. This only Paul would teach vsus; EueryEvery one induſtriouſly to apply himſelfe to the workes of his vocation. In ſtate of Innocencie, Adam hath his taske, tozGen. ….15. dreſſe the Garden. After the Fall, was added Sudor, to labor; and neceſsitie layd on all his Poſteritie, to force them a maintenance out of the accurſed Earth.
The benefits of it, as it is ſanctified to Gods children, are exceeding great.
Firſt, It furniſheth vsus, through Gods bleſsing, with all things neceſſarie to the comforts of life; and makes that little or more we enioy, truly our owne; that, as the Idler cannot ſay he eates his a2. Theſſ. 3.12.owne bread, ſo may the Labourer call it his owne, whether little or much, that he enioyeth.
Secondly, It hath a ſpirituall vſe, for reſtraining euill Concupiſcence. An idle mans braine is a Shop for the Deuill, fit to forge fancies moſt phantaſticall. Hierome thought labour a dis-heartening to the Tempter; whence was his aduice, Semper aliquid age, vt te Diabolus inueniat occupatum.
Thirdly, It is a bleſſed meanes to furniſh vsus to thebEphe. 4.28. workes of Liberalitie and MercieMercy; and by our Sauiours Sentence, It is cAct. 20.35.more bleſſed to giuegive then to receiue.
Fourthly, Many a ſweet promiſe it hath in the Word of God;dPro. 10.4. & 13.4. Abundance and Plentie, at leaſt ſufficiencie followes it. It makeseEccle. 5.12. Pro. 6.10.11. ſleepe comfortable.
The Curſe of Slouth is Beggerie;fPro. 18.9. He is brother to a waſter, that is ſlouthfull in his buſineſſe. And it is noted as occaſion of Sodomites brutiſh luſt, that there was amongſt them ſuchgEzech. 16.49. abundance of Idleneſſe.
Vſe. Our Age abounds with the ſinnes of Sodome; abundance of Idleneſſe, we may well ſay, is Fountaine of other Sodomie. Oh that we had ſome good Ioſiah, to breake downe theh2. King. 23.7. houſes of Sodomites amongſt vsus; I meane thoſe Nurſeries of all Riot, Exceſſe, and Idleneſſe, that make our Land another Sodome; our tipling Alehouſes! I am perſwaded, our greateſt furniture for Gaoles and Gallowes, comes from theſe Nurſeries.
Neither ſtayes the ſinne amongſt deboſhed Rogues; but is, I know not how, become the Gentlemens ſinne: Their Birth and Riches ſeemes to them exemption, not onelyonly from manuall, but from mentall labour: ſo ſpend they their time, as Seneca complained, aut aliud, aut nihil, aut male agendo. Cain and Abel were heires apparant to the whole Earth; yet had their iGen. 4.2.imployments in ſpeciall Vocations: And who may dare to exempt himſelfe from this Mandate of the Apoſtle? In the manner of imployment may be ſome oddes; one more generous, another more ſeruile: In this I am ſure is none; that all ought to be in their places induſtrious.
What ſhould I ſpeake of the ſlouth growne vponupon the meaner rankes of men: in ſuch ſort, that the goods gotten by Parents induſtry, maintaining them in faſhion and reputation, a ſluggiſh ſonne, that brother to a waſter, brings to nothing?
It were ſtrange, Religion ſhould be made a colour for ſlouth! Sure I am, there is nothing which Religion leſſe applaudes. Yet how many couens of lazie Fryers, vnderunder pretence of deuotion and contemplation, hauehave ſpent their whole liues in doing nothing? And ſince thoſe hiues of Drones diſperſed amongſt vsus, there are riſen vp a ſcattered & vagring cōpany, vnderunder colour of deuotion, & hungring after knowlege, more thē thoſe drones, negligēt in their vocations. Paul, I ſhuld think, was no enemy to deuotion; yet had ſuch liued in his time, his Canon had bin extended to thē; They ſhould k2. Theſ. 3.10.not eate, that would not labor.
Let it be our care to bend our induſtrie to the vtmoſt in our callings. And thus think we, God is as well pleaſed in the ſeaſonable performance of dueties in our ſpeciall callings, as in thoſe that immediatly concerne his worſhip.
Obſer. With your owne hands; So that it is our perſonall induſtrie that God requires of vsus in our callings. Therefore Iethro aduiſing Moſes a courſe for eaſe of himſelfe and the people, yet wiſheth reſeruation oflExod. 18.22. harder cauſes, and inſpection of his ſubordinates to be continued. And Leuites ſuperannated and diſmiſſed from more publique ſeruices, yet are commaunded to keepe mNum. 8.26.their charge, and to aſſiſt their brethren in offices of inferiour nature.
To this propertie of labour, let vsus annexe the qualitie of the matter, wherein it is to be imployed: which Paul hath in a like exhortation ſpecified; it muſt be ſome nEphe 4.28.good thing. That good thing, ſo far as it concernes ſpeciall callings, conceiue to be both honeſtum and vtile; an honeſt good thing; a profitable good thing.
Honeſt it muſt bee, that there bee no repugnancie betwixt the particular, and generall calling, that bindes to ſtricteſt obſeruance ofrPhil. 4.8. vertuous goodneſſe. As damnable, as the moſt ſluggiſh negligence, is double diligence of many in euill: toyling themſelues euen toſWiſd. 5.7. wearineſſe in the wayes of wickedneſſe. As how many callings are there, as they are fooliſhly termed, whoſe very matter ſubiect is ſinfull? Complexion-makers, they ſay, there are for deformed Strumpets; that know how to varniſh ouer with Vermilion, the moſt wain-ſcot faces, & to fill vp the furrowes, that wrinkled age hath drawne in their cheeks;Cyprian. de diſc. & habit. Virgin. there be that hauehave learnd to make white haires blacke, & blacke white; as if they meant to giuegive our Sauiour the lie, and to prooue concluſions with the Almightie. Many, that buſie their heads, and beat their brains, to deuiſe new-fangled and anticke faſhions of apparell, for braine-ſicke Gallants. Sufficeth it ſuch to ſay, they are painfull in their imployments? So may a thiefe or Pirate ſay, hee trauels and ventures farre for his purchaſe. Truth is, many a man takes more paines to goe to Hell, then almoſt the holieſt to goe to Heauen. As it muſt bee honeſt, ſo profitable alſo, wherein our labour is beſtowed; profitable, I meane, to communitie, that it may hauehave place here, that Paul ſpeakes; The manifeſtation of the Spirit is giuen to eueryevery one t1. Cor. 12.7.to profit withall. Not onelyonly prophecie, and tongues, and gifts to teach, are the operations of the Spirit: ButuExod. 31.2, 3 BEZALEELS and AHOLIABS skill to graue, &c. is the worke of Gods Spirit: And therefore are gifts, and faculties & offices ſeuerally diſtributed in the body of Chriſt; that by conſideration of mutuall neceſsitie, the members might hauehave the ſame care each for other; and no man incloſe his abilities to his proper vtilitie.
In which reſpect, fault, Firſt, our curious crafts, our vaine & vnneceſſarie imployments, in Minſtrelſie and the like: for Cui bono; ſo, I meane, as to be made a trade for Chriſtians to liue in: Secondly, but more our pernicious profeſſions, that find too much applauſe amongſt voluptuous Senſualiſts:Tertul. Cyprian. de ſpectaculis. as that of Pantomimes and Hiſtrionicall Stage-players, amongſt others holden ſo accurſed and damnable. Our perſonall induſtrie Paul requires, but in things that are good; that is honeſt, and apparently profitable to community.
So of the duetie; the reaſons follow. Firſt, As we commaunded you.
Queſt. Had Paul authority to preſcribe in matters of Ciuility?
Anſw. Firſt, There be that allot to the Miniſtery power to order things Ciuill; and make euen Miniſters Cuſtodes vtriuſque tabulae. The difference betwixt Ciuill and Eccleſiaſticall Magiſtrates they conceiue to ſtand, not ſo much in the matter of the preſcripts; as in the ends of preſcribing, and manner of inferring. As heeding Ciuill duties ſtands in force by Gods Law, and tends to grace Chriſtian profeſſion, ſo preſcribes the Eccleſiaſticall: as meanes to ſupport ſocieties, ſo the Ciuill Magiſtrate. Neglect of ſuch preſcripts, the Magiſtrate puniſheth with the ſword, or ſome corporall mulct. The Church, onelyonly with ſpirituall cenſures. Secondly, But what if we ſay, It was done ceſſante Magiſtratu? Truth is, in Pauls time Princes were Heatheniſh; perhaps alſo negligent in ordering affaires of Gouernment; at leaſt, not taking into their care the Church of God. Sure I am, it is no arrogancie in a Miniſter to remember the people of duties of Ciuill honeſtie, and to vrge vponupon their conſciences care of obedience to any Gods Commaundements. And they that ſleight ſuch preſcriptions, though but of Miniſters, ſhall beare their ſinne, and make more heauie their owne iudgement.
The ſecond reaſon, is from ends and vſes of ſuch their induſtry. Firſt, That they may walke honeſtly towards them without. The word may be rendred, ſeemely, and according to good faſhion.
Honeſtie in Scripture imports three things. Firſt, Vertuous goodneſſe. Secondly, Grauitie. Thirdly, Seemelineſſe or decencie. I am willing to follow the Authentique Tranſlation; and thinke, without ſtrayning, the obſeruation flowes hence; That Induſtrie is no ſmall part of honeſtie. Firſt, vertuous goodneſſe, I am ſure, there is much in it; it being the nurſe of all vertuous affections. Secondly, the comelineſſe of it ſuch; that it hath approbation from very aliens; And not without cauſe ſaid Salomons mother of the induſtrious woman,xProu. 31.31. Her workes praiſe her in the gates.
So that their error is palpable, that hauehave pent vp all honeſtie within the limits of ſeuenth and eighth precept: and thinke all honeſtie ſtands in chaſtitie and fidelitie; ſo their bodies bee kept from adulterous vncleanneſſe, and their care be to pay eueryevery man his owne, how euer diſſolute their liues are otherwiſe, the wrong is vnſufferable, if they be cenſured of diſhoneſty.
Theſe are, I confeſſe, ſome parts of honeſty, yet ſtands not all honeſty in chaſtity and particular iuſtice. In Pauls iudgement, an Idler or buſibody is no honeſt man, no, though his chaſtity and fidelity were as great as that of renowmed yGen. 39.IOSEPH. Yea, there is honeſty in hearing the Word of God; and he is no honeſt man, that doth not with zLuk. 8.15.an honeſt heart receiue it, and bring forth fruit with patience. What thinke you of Sodomites? were they honeſt men? Neuer ſaw the Sunne a people more conſpurcate with luſt, and all abominable vncleanneſſe. Yet by our Sauiours ſentence, Sodomites are more honeſt, then ſuch as deſpiſe Miniſters in their Miniſterie. I am ſure theaMat. 10.14, 15. ſtate of the Sodomites ſhall be more tolerable in the day of Iudgement, then the ſtate of ſuch honeſt men.
Secōdly, How could I wiſh, many religiouſly affected to the Word & worſhip of God, more carefull of this point of honeſty? that it neuer might be told in Gath, There are amongſt the moſt zealous Chriſtians, Idlers, Buſibodies, inordinate walkers, that eat not their owne bread. How doe ſuch blemiſh our holy profeſſion? an cauſe the way of God to bee blaſphemed amongſt aliens? Remember, that induſtrie is ſome part of honeſtie; ſo iudged amongſt aliens; towards whom Paul aduiſeth, To walke in all good faſhion and honeſt deportment.
Towards them without. So calles hee all thoſe not yet called into the Church of God; And euen towards ſuch aliens muſt Chriſtians walke honeſtly and without offence; precepts, See Col. 4.5. 1. Pet. 2.12. & 3.1, 16.
Firſt, to preuent their blaſphemie of that great name that is called vponupon vsus. Occaſioned by any our leaſt exorbitancy. Not left vnpuniſhed, in thoſe that occaſion it, No, not in b2. Sam. 12.14DAVID, that man after Gods owne heart.
Secondly, Toc1. Pet. 2.12. & 3.1. winne them to the truth; a better preparatiue can ſcarce be, then the inoffenſiue liues of thoſe that profeſſe it; nor greater diſcouragement, then neglect of ſuch honeſty, as falles within compaſſe of their apprehenſion. It would be meditated, that though in things ſpirituall, Naturalliſts and Heathens know little or nothing, becauſe they are d1. Cor. 2.14.ſpiritually diſcerned: yet hauehave theyeRom. 2.15. written in their hearts ſome principles of the Law Morall; by which they are directed to order their owne liues, and inabled to iudge of other mens. It ſhall behooue vsus therefore in matters of this Nature, to walke accurately towards them without, that they mayf1. Pet. 2.1, 2. glorifie God in the day of their viſitation: at leaſt, hauehave no occaſion or aduantage to ſpeake euill of our precious and moſt holy faith.
Now Lord, that our wayes were made ſo direct, that wee might keepe thy Statutes; At leaſt in Moralities known naturally, we did not too foulely corrupt our ſelues; & giuegive occaſion to aliens to blaſpheme! How many Chriſtians by profeſſion, are more then Heatheniſh in practice! growne diſſolute in duties, wherein the blindeſt amongſt aliens can obſerue their faultings. Whether ſuch doe more good by profeſſion, or hurt by vnholy life, is hard to determine: or rather eaſie to prooue, they bring more preiudice by their licenciouſneſſe to the proceedings of the Goſpel, then thouſands of others can procure furtherance by their gracious behauiour. I ſay not but it is Gods iudgement on them that are offended, and farther eſtranged; but it is the fearefull ſinne of thoſe that occaſion their alienation; andgMat. 18.7. Woe to that man by whom the offence commeth.
And that yee may hauehave lacke of nothing. A ſecond fruit of diligence; preuention of want, comfortable furniſhing our ſelues with all expedient comforts of life: Such bleſſing followes diligence, by the bleſſing and promiſe of God. The hand of the diligent, ſaith SALOMON,hPro. 10.4. ſhall hauehave plentie, at leaſt ſufficiency, plenty proportionate to his eſtate: like promiſes Salomon hath many to encourage to painefulneſſe.
Their accompliſhment, as all other made of temporalties, is ordinary onelyonly; it may be fayling in ſome few particulars. Truth is, the bleſſings of this life, firſt, are not promiſed abſolutely, but with limitation to expedience: ſecondly, with reſeruation of power to the promiſer. Firſt, to chaſten our ſteppings aſide. Secondly, to trie our faith: patience, ſincerity in obedience. Thirdly, are accompliſhed, not alwayes in the particular promiſed, but ſometimes in the equiualent, and by a commutation in melius. Howbeit, ordinarily it is true: the diligent are fedde with iPro. 30.8.food conuenient for them; and rare are the examples of men, diligent in their buſineſſe, that hauehave beene deſtitute of neceſſary prouiſions. No honeſt calling ſo meane, but faithfully applied, hath yeelded competency to thoſe that liue in it. It is amongſt our quotidiana miracula, as Auſtine termes them; to ſee hardeſt Labourers, with courſeſt diet, ſupplied with greater ſtrength and more ſolid health; then thoſe that daily feede on delicates, euen to ſatietie. This is the Lords doing, and it is maruellous in our eyes; and ſhould, me thinkes, encourage the moſt ſluggiſh amongſt Loyterers, to induſtrious heeding the workes of their vocation.