Fourteen Sermons, Sermon 4

Fourteen Sermons · Sermon 4

p. 237THE FOVRTH BSERMON AD POPVLVM. CIn S. Pauls Church London, 4 Nov. 1621.

1 Cor. 7.24.

Brethren, let every man wherein he is called, therein abide with God.

IF flesh and bloud be suffered to make the Glosse, §. 1.it is able to corrupt a right good Text. It easily turneth the doctrine of Gods grace into (a)(a)Jude 4.Jude 1:4wantonnesse: and as easily the doctrine of Christian liberty into licentiousness. These Corinthians, being yet but (b)(b)1 Cor. 3.1, 3, 4.1 Cor 3:11 Cor 3:31 Cor 3:4Carnal; for the point of Liberberty consulted (it seemeth) but too much with this cursed glosse. Which taught them to interpret their Calling to the Christian EFaith, as an Exemption from the duties of all other callings: as if their spiritual freedom in Christ had cancelled ipso facto all former obligations, whether of Nature or Civility. The Husband would put away his Wife, the Servant disrespect his Master, every other man break the bonds of relation to every other man: and all under this pretence, and upon this ground, that Christ hath made p. 238them free. In this passage of the Chap. the Apostle occasionally Acorrecteth this erour: pincipally indeed as the present Argument led him, in the particular of Marriage; but with a farther and more universal extent to all outward states and conditions of life. The sum of his Doctrine this. He that is yoaked with a wife, must not put her away, but count her worthy of all love; he that is bound to a Master, must not despise him, but count him worthy of all honour; every other man that is tyed in any relation to any other man, must not neglect him, but count him worthy of all good offices and civil respects suitable to his place and person: though Shee or He, or that other, be Infidels and Unbeleevers. BThe Christian Calling doth not at all prejudice, much less overthrow; it rather establisheth and strengtheneth, those interests, that arise from natural relations, or from voluntary contracts (either domestical or civil) betwixt Man and Man. The general rule to this effect he conceiveth in the form of an Exhortation; that every man (notwithstanding his calling unto liberty in Christ) abide in that station wherein God hath placed him, contain himself within the bounds thereof, and cheerfully and contentedly undergoe the duti…s that belong thereto, ver. 17. [As God hath distributed to every man, as the Lord hath called every one, Cso let him walk.] And lest this Exhortation, (as it fareth with most other, especially such as come in but upon (a)(a)Ex incidenti dat documentum generale. Lyran. ad vers. 17.the by, as this doth) should bee slenderly regarded: the more fully to (b)(b)Quod, ut plenè commendet, reiterat. Ambros. in 1 Cor. cap. 37.commend it to their consideration and practice, he repeateth it once again, verse 20. [Let every man abide in the same calling, wherein he was called.] And now again once more; in the words of this verse; concluding therewith the whole discourse into which he had digressed, [Brethren, let every man, wherein he is called, therein abide with God.]

From which words, I desire it may be no prejudice to my present Ddiscourse,§. 2. if I take occasion to entreat at this time of a very needfull argument; viz. concerning the Necessity, Choice, and Use of particular callings. Which whilst I doe, if any shall blame me for shaking hands with my text: let such know, First, that it will not be very charitably done, to passe a hard censure upon anothers labour; no nor yet very providently for their own good, to slight a profitable truth for some little seeming impertinency. Secondly, that the points proposed are indeed not impertinent: the last of them (which supposeth also the other two) being the very substance of this Exhortation; and all of them such as may Ewithout much violence be drawn from the very words themselves, at leastwise if we may be allowed the liberty (which is but reasonable) to take-in also the other two verses the 17. and the 20. in sense, and for substance, all one with this: as anon in the several handling of them will in part appear. But p. 239Ahowsoever, Thirdly, (which Saint Bernard deemed a sufficient Apology for himself in a case of like nature, (a)(a)Noverint— me non tàm intendisse exponere evangelium, quàm ex Evangelio sumere occasionem loquendi, quod loqui delectabat. Bernard. super Missus est.Noverint me non tam intendisse, &c.) let them know, that, in my choice of this Scripture, my purpose was not so much to bind my self to the strict exposition of the Apostolical Text, as to take occasion there-from to deliver what I desired to speak, and judged expedient for you to hear; concerning, 1. the Necessity, 2. the Choice, and 3. the Use of particular Callings.

Points, if ever needfull to be taught and known; certainly, in these dayes most. Wherein some habituated in idleness, §. 3.will Bnot betake themselves to any Calling: like a heavy jade, that is 1good at bit, and nought else. These would be soundly spurred up, and whipped on end. Othersome, through weakness, doe not make a good choice of a fit Calling: like a young unbroken 2thing that hath mettal, and is free, but is ever wrying the wrong way. These would be fairly checkt, turned into the right way, and guided with a steddy, and skilfull hand. A third sort (and I think the greatest) through unsetledness, or discontentedness, 3or other untoward humour, walk not soberly, and uprightly, and orderly in their Calling: like an unruly Colt, that Cwill over hedge and ditch; no ground will hold him, no fence turn him. These would be well fettered and side-hanckled for leaping. The first sort are to be taught the Necessity of a Calling; the second, to be directed for the Choice of their Calling; the third, to be bounded and limited in the Exercise of their Calling. Of which three in their order: and of the First, first; the Necessity of a calling.

The Scriptures speak of two kinds of Vocations or Callings: §. 4.the one, ad Foedus; the other, ad Munus. The usual known terms are; the General and the Particular Calling. Vocatio ad Foedus, or Dthe General Calling, is that wherewith God calleth us, either outwardly in the ministery of his Word, or inwardly by the efficacy of his Spirit, or joyntly by both; to the faith and obedience of the Gospel, and to the embracing of the Covenant of grace and of mercy and salvation by Iesus Christ. Which is therefore termed the General Calling, (not for that it is of larger extent than the other, but) because the thing whereunto we are thus called, is one and the same, and common to all that are called. The same duties and the same promises, and every way the same conditions. Here is no difference in regard of Persons: but (b)(b)Eph. 4.4, 5.Eph 4:4Eph 4:5One Lord, Eone Faith, one baptism, one body, and one spirit; even as we are all called in one hope of our Calling: That's the General Calling. Vocatio ad Munus. Our Particular Calling, is that wherewith GOD enableth us, and directeth us, and putteth us on to some special course and condition of life, wherein to employ our selves, and to exercise the gifts he hath bestowed upon us, to his glory, and the benefit p. 240of our selves, and others. And it is therefore termed a Particular ACalling: not as if it concerned not all in general; (for we shall prove the contrary anon;) but because the thing whereunto men are thus called is not one and the same to all, but differenced with much variety according to the quality of particular persons, (a)(a)Ver. 7. hic.Alius sic, alius vero sic: [Every man hath his proper gift of God; one man on this manner, another on that.] Here is (b)(b)Ibid.foreign: some called to be Magistrates, some Ministers, some Merchants, some Artificers, some one thing, some another, as to their particular Callings. But as to the General Calling, there is (…u…e 3.foreign the common Salvation: all called to the same State of being Bthe servants and children of God; all called to the performance of the same duties of servants, and to the expectation of the same inheritance of children; all called to be Christians. Of both which Callings, the General and Particular, there is not (I take it) any where in Scripture mention made so expresly and together, as in this passage of our Apostle; especially at the 20 ver. [Let every man abide in the same calling, wherein he was called.] Where, besides the matter, the Apostles elegancy is observable in using the same word in (d)(d)foreign. Piscat. hic.both significations: the Noun signifying the Particular, and the Verb the General Calling. Let every one abide Cin the same calling wherein he was called; bearing sense, as if the Apostle had said, Let every man abide in the same Particular Calling, wherein he stood at the time of his General Calling. And the same, and no other, is the meaning of the words of my Text.

§. 5.Whence it appeareth, that the Calling my Text implyeth, and wherein every man is here exhorted to abide, is to be understood of the Particular, and not of the General Calling. And of this Particular Calling it is we now intend to speak. And that in the more Proper and restrained signification of it; as it importeth some setled Dcourse of life with reference to business, office, and imployment: accordingly as we say a man is called to be a Minister, called to be a Lawyer, called to be a Tradesman, and the like. Although I cannot be ignorant, that our Apostle (as the stream of his argument caryed him) here taketh the word in a much wider extent; as including not only such special courses of life as refer to imployment, but even all outward personal states and conditions of men whatsoever, whether they have such reference, or no: as we may say, a man is called to Marriage, or to single life, called to riches or poverty, and the like.

But omitting this larger signification, we will hold our selves either only or principally,§. 6. to the former: and by Calling understand a special setled course of life, wherein mainly to employ a mans gifts and time for his own and the common good. The Necessity whereof whilst we mention, you are to imagine, not an absolute p. 241Aand positive, but a conditional and suppositive necessity. Not as if no man could be without one de facto, (dayly experience in these dissolute times manifesteth the contrary:) but because de jure no man should be without one. This kind of Calling is indeed necessary for all men: But how? Not as a necessary thing ratione termini, so as the want thereof would be an absolute impossibility: but virtute praecepti, as a necessary duty, the neglect whereof would be a grievous and sinfull enormity. He that will doe that which he ought, and is in conscience bound to doe; must of necessitity live in some calling or other. That is it we mean by Bthe Necessity of a Calling. And this Necessity we are now to prove.

And that First, §. 7.from the Obedience we owe to every of Gods Ordinances; and the account we must render for every of Gods Gifts. Amongst those Ordinances this is one, and one of the first; that (a)(a)Gen. 3.19.Gen 3:19in the sweat of our faces every man of us should eat our bread, Gen. 3. The force of which precept, let none think to avoid by a quirk: that forsooth it was layed upon Adam after his transgression, rather as a Curse, which he must endure; than as a Duty, which he should perform. For first; as some of Gods Curses, (such is his goodness) are promises as well as Curses; as is that of Cthe (b)(b)Gen. 3.15.Gen 3:15Enmity between the Womans seed and the Serpents: so some of Gods Curses (such is his Iustice) are Precepts as well as Curses; as is that of the (c)(c)Gen. 3.16. Ephes. 5.22. Col. 5.18. 1 Tim. 2.11, &c.Gen 3:16Eph 5:221 Tim 2:11Womans subjection to the Man. This of eating our bread in the sweat of our face, is all the three: it is a Curse; it is a Promise; it is a Precept. It is as Curse; in that God will not suffer the earth, to afford us bread, without our sweat. It is a promise; in that God assureth us, we shall have bread for our sweat. And it is a Precept too; in that God enjoyneth us, if we will have bread, to sweat for it. Secondly; although it may Dnot be gainsayed, but that that injunction to Adam was given as a Curse; yet the substance of the Injunction was not the thing wherein the Curse did formally consist. Herein was the Curse: that whereas before the fall, the task which God appointed man was with (d)(d)Non erat laboris afflictio, sed exhilaratio voluntatis. Augustin. 8. de Gen. ad lit. 8. —Non labore servili, sed bonesta animi voluptate. Ibid. c. 9.pleasure of body, and content of mind, without sweat of brow or brain; now after the fall he was to toyl and forecast for his living, with (e)(e)Sore travel, Eccl. 1.13. Great travel and a heavy yoak. Sirac. 40.1.Eccl 1:13care of mind and travel of body, with (f)(f)Eccl. 12.12.Eccl 12:12weariness of flesh, and (g)(g)Eccl. 1.14.17.Eccl 1:14Eccl 1:17vexation of spirit. But as for the substance of the Injunction, which is, that every man should have somewhat to do, wherein to bestow himself and his time and his Egifts, and whereby to earn his bread: in this it appeareth not to have been a Curse, but a Precept of divine institution; that Adam, in the time and state of innocency, before he had deserved a Curse, was yet enjoyned his Task, (h)(h)Gen. 2.1….Gen 2:1To dress and to keep the Garden. And as Adam lived himself, so he bred up his children. His two first born, though heirs apparent of all the p. 242world, had yet their peculiar employments; the one in (a)(a)Gen. 4.2.Gen 4:2tillage, Athe other in pasturage. And as many since, as have walked orderly, have observed Gods Ordinance herein; (b)(b)Eph. 4.28.Eph 4:28working with their hands the thing that is good in some kind or other: those that have set themselves in no such good way, our Apostle elswhere justly blaming as (c)(c)foreign. 2 Thess. 3.6.11.2 Thess 3:62 Thess 3:11inordinate, or disorderly walkers. And how can such disorderly ones hope to find approvance in the sight of our God, who is a God of Order? He commandeth us to live in a Calling: and woe to us, if we neglect it.

§. 8.But say there were no such expresse Command for it: the very distribution of Gods gifts were enough to lay upon us this necessity. BWhere God bestoweth, he bindeth: and to whom any thing is (d)(d)Lu. 12.48.given, of him something shall be required. The inference is stronger, than most are aware of; from the Ability to the Duty, from the Gift to the Work, from the Fitting to the Calling. Observe how this Apostle knitteth them together at the 17. Verse. [(e)(e)Ver. 17. hic. As God hath distributed to every man, as the Lord hath called every one, so let him walk.] God hath distributed to every man some proper gift, or other: and therefore every man must glorifie God in some peculiar Calling, or other. And in Eph. 4. having alleged that of the Psalm, (f)(f)Psal. 68.18.Ps 68:18He gave gifts unto men; immediately he Cinferreth, (g)(g)Eph. 4.8, &c.Eph 4:8He gave some Apostles, some Prophets, &c. as giving us to understand, that for no other end God did bestow upon some Apostolical, upon others Prophetical, upon others gifts in other kinds; but that men should imploy them some in the Apostolical, some in the Prophetical, some in Offices and Callings of other kinds. And if we confesse, that (h)(h)Deus & Natura nihil faciunt f…ustra.Nature doth not, we may not think the God of Nature doth bestow abilities, whereof he intendeth not use: for that were to bestow them (i)(i)Frustra est potentia, qu… non perducitur in actum.in vain. Sith then he bestoweth gifts and graces upon every man some or other, and none in vain; let every man take heed, that he receive them not in vain: let every man beware of (k)(k)Lu. 19.20.napkening up the talent, which Dwas delivered him to trade withall: Let all, (l)(l)1 Pet. 4.10.1 Pet 4:10As every one hath received the gift, even so minister the same one to another, as good Stewards of the manifold graces of God. The manifestation of the Spirit being given to every man (m)(m)1 Cor. 12.7.1 Cor 12:7to profit withall; he that liveth unprofitably with it, and without a Calling, abuseth the intent of the giver, and must answer for his abuse.

§. 9.Secondly, the necessity of a Calling is great, in regard of a mans self: and that more wayes than one. For man being by nature active, so as he cannot be long, but he must be doing: he that Ehath no honest vocation to busie himself in, that hath nothing of his own to doe, must needs from doing nothing, proceed to doing naught. That saying of Cato was subscribed by the wiser Heathens as an oracle, (n)(n)Catonis oraculum, quo nihil verius. Colum. 11. de re rust. 1.Nihil agendo malè agere disce…. (o)(o)Syrac. 33.28.Idleness teacheth much evil, saith the wise son of Syrac: nay all kind of evil, as p. 243Asome copies have it. It hath an ear open to every extravagant motion; it giveth entertainment to a thousand sinfull fancies; it exposeth the soul to all the assaults of her Ghostly enemies: and whereas the Devils greatest businesse is, to tempt other men; the idle mans only businesse is to tempt the Devil. Experience of all histories and times sheweth us, what advantages the Devil hath won upon godly and industrious men otherwise, (as upon David in the matter of Uriah, and many others) onelyonly by watching the opportunity of their idle hours, & plying them with suggestions of noysom lusts, at such times, as they had given themselves but some little intermission more than ordinary, from their ordinary imployments. BHow will he not then lead captive at his pleasure those, whose whole lives are nothing else but a long vacation; and their whole care nothing but to make up a (a)(a)Nos numerus sumus & fruges consumere nati. Horat. 1. Epist. 2.number, and to waste the good creatures of God? There is no readier sanctuary for thee then, good Christian, when the Devil pursueth thee, than to betake thy self at once to prayer, and to the (b)(b)-res age, tutus eris. Ovid. de remed.works of thy Calling: flye thither, and thou art safe, as in a Castle. Non licet is a very good, and proper, and direct answer, when the Devil would tempt thee to sin; it is evil, and I may not doe it: but yet Non vacat is the stronger Canswer, and surer; I am busie, and I cannot do it. That giveth him scope to reply; and it is not safe to hold argument with the Devil upon any terms: he is a cunning Sophister, and thou mayest be circumvented by a subtilty before thou art aware. But this stubborn and blunt answer cutteth off all reply; and disheartneth the Tempter for that time. It was Saint Hieroms advice to his friend; (c)(c)Hieron. ad Rusticum. Tom. 1, Ep. 4.Semper boni aliquid operis facito, ut Diabolus te semper inveniat occupatum: Be always doing something, that the Devil may never finde thee at leisure. There is no Crosse, no Holy-water, no Exorcism so powerful to drive away and to conjure down the Fiend; as Employment is, and faithfull labour in some honest Calling.

DThirdly, Life must be preserved, Families maintained, the poor relieved: this cannot be done without Bread, §. 10.for that is the (d)(d)Lev. 26.26Lev 26:26staff of life; and Bread cannot be gotten, or not honestly, but in a Lawfull vocation or Calling. Which who ever neglecteth, is in very deed no better, than a very (e)(e)foreign. Phocylides. foreign. Chry. in Eph. Hom. 2.thief: the Bread he eateth he cannot call his own. (f)(f)2 Thess. 3.11, 12.2 Thess 3:112 Thess 3:12We hear, saith Saint Paul writing to the Thessalonians, That there are some among you that walk inordinately, and work not at all, but are busie-bodies: Them therefore that are such, we command and exhort by our Lord Iesus Christ, that they work with quietnesse, Eand eat their own bread. As if it were not their own bread, if not gotten with the work of their own hands, and in the sweat of their own faces. And again writing to the Ephesians, (g)(g)Eph. 4.28.Eph 4:28Let him, that stole, steal no more: but rather let him labour, &c. If he will not steal, he must labour; and if he do not labour, he doth steal: steal from himself, steal from his family, steal from the poor.

p. 244§. 11.He stealeth from himself, and so is a kind of Felo de se. Spend Ahe must: and if there be no gettings to repair what is spent, the stock will shrink and waste, and (a)(a)foreign. Hesiod. in foreign.beggary will be the end. God hath ordained Labour as a Proper means whereby to obtain the good things of this life: without which, as there is no promise, so ordinarily there is no performance of those blessings of plenty and sufficiency. God hath a bountifull hand; (b)(b)Psal. 145.16.Ps 145:16He openeth it, and filleth all things living with plenteousnesse: but unlesse we have a diligent hand, wherewith to receive it, we may starve. (c)(c)Qui vitat molam, vitat …arinam. Adag.No Mill, we say, no meal. And he that by the sloth of his hands dissurnisheth himself of the means of getting, he is as neer of kinne Bto a waster as may be; (they may call (d)(d)Prov. 18.9.Prov 18:9Brothers:) and it is but just, if Gods curse light upon him, and that he hath, and bring him to want, it to nothing.

§. 12.He stealeth also from his Family, which should eat the fruit of his labours. The painfull house-wife; see in what a happy case her husband is, and her children, and her servants, and all that belong to her. They (e)(e)Prov. 31. vers. 15.21.27.28.Prov 31:15Prov 31:21Prov 31:27Prov 31:28are not afraid of hunger, or cold, or any such thing: they are well fed, and well clad, and carefully looked unto. Her Husband prayseth her, and her servants: and her children, when they have kneeled down, and asked her blessing, arise up, and call Cher blessed, Prov. 31. But the idle man, that for want of a course to live in, impoverisheth himself, and his family, whom he is bound to maintain; is a burden to his friends, an eye-sore to his kindred, the shame of his name, the ruine of his house, and the bane of his posterity. He bequeatheth misery to his off-spring instead of plenty: they that should fare the better for him, are undone by him; and he that should give his children Gods blessing and his, pulleth upon himself Gods curse and theirs. (f)(f)1 Tim. 5.8.1 Tim 5:8If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is in that respect even worse than an Infidel. 1 Tim. 5.8. The very Infidels take Dthemselves bound to this care: Let not him that professeth the faith of Christ, by his supine carelesnesse this way, justifie the Infidel, and deny the Faith.

He stealeth also, (which is the basest theft of all) from the poor:§. 13. in robbing them of that relief, which he should minister unto them out of his honest gettings; the overplus whereof is their proper revenew. The good housewife, of whom we heard something already out of the 31. of the Proverbs, (g)(g)Prov. 31. Vers. 13.Prov 31Seeketh wooll and flax, (h)(h)Vers. 19.Layeth her hands to the spindle, and her hands hold the distas…e. But cui bono, and to what end, and for whose sake, all this? Not only Efor her self, (i)(i)Vers. 22.To make her coverings of tapestry, though that also; nor yet only for her houshold, (k)(k)Vers. 21.To cloath them in Scarlet, though that also: but withall that she might have somewhat in her hands (l)(l)Vers. 20.To reach out to the poor and needy; like another Dorcas, to make (m)(m)Acts 9.39.Acts 9:39coates and garments for them, that (n)(n)Job 51.20.their loynes might p. 245Ablesse her. So every man should be painfull and carefull, to get some of the things of this Earth by his faithfull labour: not as a foolish worldling, to make a Mammon of it; but as a wise Steward, to (a)(a)Luk. 16.9.Luke 16:9make him friends with it. So (b)(b)Rom. 22.13.Distributing it to the necessities of the poor Saints, that it may redound also upon the by to his own advantage: whilest sowing to them temporal things, the comfort of his Almes; he reapeth in recompence of it their spiritual things, the benefit of their Prayers. Saint Paul exhorteth the Ephesians by word of mouth, (and it was the very close of his solemn farewell, when he took his last leave of them, and should Bsee their face no more;) that (c)(c)Acts 20.34.35.Acts 20:34Acts 20:35By their labour they ought to support the weak, and minister to the necessities of others; remembring the words of the Lord Iesus, how he said, It is more blessed to give than to receive. And after his departure, he thought it needfull for him to put them in mind of the same duty once again by letter; (d)(d)Eph. 4.28.Eph 4:28Let him that stole, steal no more, but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth. §. 14.Lay all this, that I have now last said, together: and say if you know a verier thief than the Idle person? that stealeth from himself, and so is a foolish thief; stealeth from his family and friends, and so is Can unnatural thief; stealeth from the poor, and so is a base thief.

Fourthly, and lastly: a Calling is necessary in regard of the Publike. God hath made us (e)(e)foreign. Arist. 1. Polit. 2.sociable creatures; contrived us into policies, and societies and common-wealths; made us (f)(f)Membra sumus corporis magni. Senec. Epist. 93.fellow-members of one body, and (g)(g)Rom. 12.5.Rom 12:5every one anothers members. As therefore we are not (h)(h)Non nobis solùm nat… sumus: sed partem patria, partem parentes, &c. Cic. ex Platonis Epist. 9. In commune nati sumus. Senec. Epist. 95.born, so neither must we live, to and for our selves alone: but our Parents, and Friends, and acquaintance, nay every man of us hath a kind of right and interest in every other man of us, and our (i)(i)foreign, Arist. 8. Polit. 1.Country and the Common-wealth in us all. And as in the artificial body of a Clock, one wheel moveth another, Dand each part giveth and receiveth help to and from other; and as in the natural body of a Man, consisting of many members, all the members (k)(k)Ro. 12.4.Rom 12:4Have not the same office, (for that would make a confusion) yet there is no member in the body so mean or small, but hath its proper faculty, function and use whereby it becometh usefull to the whole body, and helpfull to its fellow members in the body: so should it be in the civil body of the State, and in the Mystical body of the Church. Every man should conferre aliquid in publicum; put-to his helping hand to advance the common good, employ himself some way or other, in such sort; as he may be E(l)(l)foreign. Arist. 8. Pol. 1.serviceable to the whole body, and profitable to his fellow-members in the body. For which reason, the ancient renowned Common-wealths were so carefull to ordain, that no man should live but in some profession; and to take district examination who did otherwise; and to punish them, some with fasting, some with infamy, some with banishment, yea and some with death. The care p. 246of the Indians, Aegyptians, Athenians, and other herein, (a)(a)See Valer. Max. 2.6. Patric. 1. de Rep. 8. Cassan. 11. Catal. glor. consid. 1.Historians relate, and I omit. It were to be wished that Christian ACommonwealths would take some greater care, if but from their example, to rid themselves of such unnecessary burdens as are good for nothing but to devour the fruits of the Land; and either force these (b)(b)—foreign. Hesiod in foreign. Plat. Polit. 8.droans to take pains for their living, or else thrust them out of the Hives for their Idlenesse.

§ 14.Which course if it were taken; what would become of many thousands in the world, quibus anima pro sale, who like Swine live in such sensual and unprofitable sort, as we might well doubt whether they had any living souls in their bodies at all or no, were it not barely for this one argument, that their bodies are a degree sweeter than carrion? I mean all such, of what rank and condition so ever they be, as for want of a calling mis-spend their precious time, bury their masters talent, waste Gods good creatures, and wear away themselves in idleness, without doing good to themseves, to their friends, to humane society. Infinite is Cthe number of such (c)(c)—foreign. Homer Iliad. 6 —foreign. Plat. in. Theaet.unprofitable burdens of the earth: but there are amongst other, three sorts of them especially, whereof the world ringeth, and such as a man that hath to speak of this argument can scarce balk without some guilt of unfaithfullness. It is no matter how you rank them, for there is never a better of the three. And therefore take them hand over head as they come: they are Monks, Gallants, and Rogues.

First those, foreign, (d)(d)Ti. 2.12.Evil Beasts, slow bellies; stall-fed Monks and Friers:§. 16. who live mued up in their Cells and Cloysters; like Boars in a frank, pining themselves into Lard, and beating Ddown their bodies till their girdles crack. I quarrel not the first institution and Original of these kind of men: which was then excusably good, the condition of those times considered; and might yet be tollerably followed even in these times, if those gross superstitions and foul abuses, which in process of time have adhered, and are by long and universal custom grown almost essential thereunto, could be fairly removed. But (e)(e)Incredibile dictu est, quantum à maforibus suis degeneraverint. Polyd. Virgil. Hist. Angl. lib. 6.Monkery was not then that thing, which it is now. There was not then that opinion of sanctity and perfection, in the choice; that imposition of unlawfull, unnatural, and (to some men) impossible vowes, Ein the Entrance; that clogge of ridiculous habits and Ceremonies, and regular irregular observances, in the use; that heavie note of Apostacy upon such as altered their course, in the loose: all which now there are. Those by their fastings, and watchings, and devotions, and charity, and learning, and industry, and temperance, and p. 247Aunaffected austerity, and strictness of life, won from many of the antient Fathers (as appeareth in their writings) ample and large testimonies of their vertue and piety. And that most deservedly: although their willingnesse, (out of a zealous desire to excite others to the imitation of their vertues,) to set forth their praises in the highest Panegyrick strains they could, drew from their pens now and then such hyperbolical excesses in modo loquendi, as gave occasion to those superstitions in after ages, which they then never dreamed of. But such were those Monks of old: so good, so godly. Whereas these (a)(a)V. Erasm. in Adag. Monacho indoctior. Nic. de Clemang. 3. de corrupto Eccl. statu c. 21.—23. Camden. in Brit. p. 766. Fr. Mod. in l. de ordin. Eccles. Polyd. Virg. 7. de invent. 4. Alu. Pelag 2. de planct. Eccl. 2.73.83. &c. Palingen. in Leo. Virg. Sagittat. &c.Eccl 2:73Eccl 2:83of later times, by their affected Babsurd habits, and gestures, and rules; by their grosse and dull ignorance; by their insufferable pride, though pretending humility; and their more than Pharisaical overlooking of others; by their insatiable avarice, and palpable arts of getting into their hands the fattest of the earth, & that under colour of Religion, and pretences of poverty; by their sensual wallowing in all ease & idleness and fulness of bread, and (the fruits of these) in abominable and prodigious filthiness and luxury: became as Proverbs and as bywords in the mouths & pens of men of all sorts. No sober writer almost of any note, even in those darker times, but noted and bewailed Cthe corrupt estate of the Church and Clergy in that behalf: for by this time, you must know, these droans had thrust themselves, against all reason and common sense, into the rank of Church-men, and shrouded themselves under the title of the Clergy. Diverse godly and learned men (b)(b)Ricard. Armachanus; Gul. de S. Amore; Nic. de Clemangis; Rob. Abbas Molismensis, &c.wrote against the abuses, desired a reformation, laboured to have Monkery reduced, if not to the first Institution, (there seemed to be little hope of that, things were so far out of course;) yet at least wise to some tolerable expression of it. The Poets wanted no sport the while; who made themselves bitterly merry with descanting upon the lean skuls, and Dthe (c)(c)O Monachi, vestri stomachi, sunt amphora Bacchi, &c.fat paunches of these lasie gutlings: there was flesh-hold enough for the riming Satyrists, and the wits of those times, whereon to fasten the sorest and the strongest teeth they had.

Not to insist upon other differences; that which concerneth the point we have in hand,§. 17. argueth a manifest and wide declination in these kind of men men from their primitive purity. The antient (d)(d)V…de Aegyptiorum Monachis. Chrisost. in. Mat. hom. 8.Monks lived upon the labour of their hands: and thereby not only maintained themselves, (which they might doe with a very little in that course of abstinence and austerity wherein they Elived) but relieved many others, and did many pious and charitable works, out of that they had earned with their fingers. And when about St Augustines and Saint Hieromes times, Monks began to rellish ease, and under pretence of reading and prayer to leave off working, and to live upon the sweat of other mens browes; both those good Fathers misliked it: Saint Hierome to p. 248(a)(a)Aegyptiorum monasteria hunc ordinem tenent, ut nullum absque operis labore suscipiant. Hiet. Tom. 1. Epist 4.Rusticus alleging the laudable custom of the Monasteries in AAegypt, which admitted none to be Monks but with expresse condition of labour; and Saint Augustine in a just [b][b]Tom. 3. libro de opere Monacho. um.Treatise opposing it not without some bitterness, rebuking them as contumacious and peevishly [c][c]Qui autem se dicunt vacare lectioni, nonne illic inveniunt quod praecipit Apostolus? Quae est ista ergo perversitas, lectioni nelle obtemperare, dum vult …i vacare; &, ut quod bonum est diutius legatur, ideo facere nolle quod legitur? c. 17. ib.perverse, who reading in the Scriptures, that he that will not labour should not eat, do yet resist the Apostles admonition, and under pretence that they may have leisure to read, refuse to obey what they do read. But ease is (d)(d)foreign. Euripid. in. Hipp. coron.pleasing to flesh and blood; and will not be easily wrung from those that have any while given themselves to it; especially when it can pretend the face and colour of religion. So that for all this the humour Bstill encreased, and spred; till at the length there grew whole Orders of disorderly Mendicants, begging runnagate Friers: who by their affected poverty, diverting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor; and under colour of long prayers, made a prey not now (as those craving Pharisees of old, whose simplicity they pity) of (e)(e)Mat. 23.14.Matt 23:14widdows houses, but of goodly Lordships, and whole countries before them. It is well known in this our Land, how both Church and Common-wealth groaned under the burden of these Cheavy lubbers: the Common-wealth, whilst they became Lords of very little lesse (by their computation who have travelled in the search) than the one half of the Temporalties of the Kingdom; and the Church, whilst they ingrossed into their hands the fruits of most of the best Benefices in the Realm; allowing scarce so much as the chaff towards the maintenance of those that [f][f]1 Cor. 9.9.1 Cor 9:9trod out the corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent and Iehu-like reformation of a mighty King: and the land by that means well-purged of these overspreading Locusts. There is nothing Dof them now remaineth, but the rubbish of their nests, and the stink of their memory: unless it be the sting of their devilish sacrilege in robbing the Church by damnable Impropriations.

But let them goe. The next we meet withall are those, with whose either birth, §. 18.or breeding, or estate it sorteth not (as they think) to be tyed to labour in any vocation. It is the sinne of many of the Gentry, whom God hath furnished with means and abilities to doe much good; to (g)(g)foreign. Epitaph. T…mocreontis, apud Athen. dipnos. 5.spend their whole dayes and lives, in an unprofitable course of doing either nothing, or as good as nothing, or worse than nothing. I cannot be so either stupid, as not to apprehend; or rigorous, as not to allow, a difference Ein the manner of imployment, and in other circumstances thereto belonging, between those that are nobly or generously born and bred, and those of the meaner and ordinary rank. Manual and servile and Mechanick trades, and arts, are for men of a lower condition. But yet no man is born, no man should be p. 249Abred, unto idleness. There are generous and ingenuous and liberal imployments, sortable to the greatest births and educations. For some man whom God hath blessed with power and authority in his countrey; with fair livings and large revenues; with a numerous family of servants, retainers and tenants, and the like: it may be a sufficient Calling, and enough to take up his whole time, even to keep hospitality, and to order and overlook his family, and to dispose of his lands and rents, and to make peace, and preserve love and neighbourhood among them that live near or under him. He that doth but this as he ought to doe, or is otherwise B(a)(a)Non o…iosè vivit, qui qualitercunque utiliter. 2.2. qu. 187.5. ad 2.industrious for the common good; must be acknowledged a worthy member of the Common-wealth: and his course of life, a calling (although perhaps not so toylsom, yet) in suo genere as necessary and profitable, as that of the Husbandman, Merchant, Lawyer, Minister, or any other.

But for our (meer or parcel) Gallants, who live in no setled course of life, but spend half the day in sleeping, §. 19.half the night in gaming, and the rest of their time in other pleasures and vanities, to as little purpose as they can devise; as if they were born for nothing else but to eat and drink, and snort and sport; who are Cspruce and trimme as the Lillies [b][b]Mat. 6.29.Matt 6:29(Salomon in all his royalty was not clothed like one of these:) yet they neither sow, nor reap, not carry into the barn; they neither labour nor spin, nor doe any thing else for the good of humane society: let them know, there is not the poorest contemptible creature, that cryeth Oysters and Kitchen-stuff in the streets, but deserveth his bread better, than they; and his course of life is of better esteem with God and every sober wise man, than theirs. A horse, that is neither good for the way, nor the cart, nor the race, nor the wars, nor any other service; let him be of never so good a [c][c]Nempe volucrem Sic laudamus equum. Nobilis hic, quocunque venit de gra…ine— Sed venale p… cus Corythae, posteritas & Hi…pini, si rara jugo victoria sedit; Nil ibi majorum respectus, gratia nulla umbrarum: dominos preciis muta…e jubentur Exiguis. Juvenal. Satyr. 8.breed, never so well marked and shaped; Dyet he is but a jade: his Master setteth no store by him, thinketh his meat ill-bestowed on him; every man will say, better knock him on the head than keep him; his skin, though not much worth, is yet better worth than the whole beast besides.

Consider this, you that are of Noble or Generous birth. Look unto the Rock, whence you were hewen; and to the pit, §. 20.whence you were digged. Search your Pedigrees; collect the scattered Monuments and Histories of your Ancestors: and observe by what steps your worthy Progenitors raised their houses to the height of EGentry, or Nobility. Scarce shall you find a man of them, that gave any accession, or brought any noted eminency to his house; but either serving in the Camp, or sweating at the Barr, or waiting at the Court, or adventuring on the Seas, or trucking in his Shop, or some other way (d)(d)foreign. Euripid.industriously bestirring himself in some setled Calling, and Course of life. You usurp their Arms, if you inherit p. 250not their vertues: and those [a][a]Effigies quo Tot bellatorum, si lud… tur alca pe…nox Ante Numantinos? juven. Sa…. 8.ensigns of honour and Gentry Awhich they by industry atchieved, sit no otherwise upon your shoulders, than as rich trappings upon Asses backs; which serve but to render the poor beast more ridiculous. If you by brutish sensuality, and spending your time in swinish luxury, stain the colours, and embase the metals of those badges of your Gentry and Nobility, which you claim by descent: think, when we worship or honour you, we do but [b][b]Nanum cujusdam, Atlanta vocamus; Aethiopem Cygnum. Juven. Ibid.flout you; and know, the [c][c]—Honores, Quos illis damus, & dedimus, quibus omnia debes. Juven. Ibid.titles we in courtesie give you, we bestow upon their memories whose degenerate off-spring you are, and whose Arms you unworthily bear; and they doe [d][d]Quis enim generosum dixcrit hunc, qui Indignus genere? Ibid.no more belong to you, than the reverence Bthe good man did to Isis, belonged to the Asse that carryed her Image.

The third sort of those that live unprofitably and without a Calling, are our idle sturdy Rogues and vagrant towns-end Beggars: the very scabs, and filth, and vermine of the Commonwealth. I mean such as have health, and strength, and limbs, and are in some measure able to work, §. 12.and take pains for their living; yet rather chuse to wander abroad the Country, and to spend their dayes in a most base and ungodly course of life: and, which is yet more lamentable, by I know not what connivence, contrary to all Conscience, Equity, Cand Law, are suffered. All Christian Common-wealths should be the [e][e]Gal. 6.16.Gal 6:16Israels of God; and in his Israel, God as he promised there should be some always [f][f]Mat. 26.11.Matt 26:11poor, on whom to exercise charity; so he ordained there should be [g][g]As some understand that in Deut. 15.4.Deut 15:4no beggar, to make a trade & profession of begging. Plato, than whom never any layed down a more exact Idea of an happy Commonwealth, alloweth not any [h][h]foreign. Pla…. de legib. 11.beggar therein: alleging, that where such were tolerated, it was impossible but the State must abound with [i][i]foreign. Id. de …ep. l, 8.pilfering and whoring, and all kind of base villany. The Civil Lawes have flat constitutions against them, in the titles [k][k]Cod. Justin lib. 11. Tit. 25. & Cod. Theo. 14 Tir. 11.de mendicantibus Dnon invalidis. But I think never kingdom had more wholesom laws in both kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly vagabonds; than those provisions which in many of our own memories have been made in this land. But [l][l]Horat. l. 3. Ca…m. 24.Quid leges sine moribus—? Those Lawes are now no Laws, for want of due execution: but Beggars are Beggars still, for want of due correction. [m][m]Tacit. lib. 1. Histor.Et vetabitur semper, & retinebitur; the saying is truer of Rogues and Gypsies in England, than ever it was of Mathematicians in Rome. You to whose care the preservation of the Iustice, and thereby also of the Peace of the Land is committed, as you tender the Peace and Iustice of the ELand, as you tender your own quiet and the safety of your neighbours; as you tender the weal of your Country and the honour of God: breath fresh life into the languishing Laws by severe execution; be rather cruel to these Vipers, than to the State. So shall p. 251Ayou free us from the Plague, and your selves from the guilt, and them from the opportunities, of infinite sinful abominations.

But we are unreasonable to presse you thus farr,§. 22. or to seek to you or any others for Iustice in this matter; having power enough in our own hands to doe our selves Iustice upon these men, if we would but use it. Even by making a strait Covenant with out Ears, not to heed them; and with our Eyes, not to pity them; and with our Hands, not to relieve them. Say I this altogether of my self? or saith not the Apostle even the same? [a][a]2 Thess. 3.10.2 Thess 3:10He that will not labour, let him not eat: relieve him not. But hath not Christ Brequired us to feed the hungry, and to cloath the naked, and to be free and charitable to the poor? Nothing surer: God forbid any man should preach against Charity and Almesdeeds. But remember, that as God approveth not [b][b]1 Cor. 13.3.1 Cor 13:3Alms or any other work, if without Charity; so nor Charity it self, if without Discretion. [c][c]1 Tim. 1 5, 3.1 Tim 1:51 Tim 1:3Honour Widdows, saith Saint Paul, But those that are Widdows indeed: so relieve the poor, but relieve those that are poor indeed. Not every one that asketh; not every one that wantth; nay more, not every one that is poor, is poor indeed: and he that in his indiscreet and mis-guided charity should give to every one that asketh, or wanteth, Cor is poor, meat, or clothing, or Alms; would soon make himself more hungry, and naked, and poor, than he that is most hungry, or naked, or poor. The poor, whom Christ commendeth to thee as a fit object for thy charity, the poor indeed; are those that want, not onelyonly the things they ask, but want also means to get without asking. A man that is blind, or aged, and past his work; a man that is sick, or weak, or lame and cannot work; a man that desireth it, and seeketh it, and cannot get work; a man that hath a greater charge upon him than his honest pains can maintain; such a man as one of these, he is poor indeed. Let thine Ears be open, Dand thine Eyes open, and thy Bowels open, and thy Hands open to such a one: it is a charitable deed, and a [d][d]Phil. 4.18.Phil 4:18Sacrifice of sweet smelling, [e][e]Heb. 13.16.Heb 13:16With such sacrifices God is well pleased: Forget not thou to offer such sacrifices upon every good opportunity, and be well assured God will not forget in due time to reward thee. But for a lusty able upright man (as they stile him in their own dialect) that had rather begg, or steal, or both, than dig: he is no more to be relieved as a poor man, than a woman that hath poysoned her husband is to be honoured as a Widow. Such a woman is a Widdow, for she hath no more an husband than any other Widdow hath: Ebut such a Woman is not [f][f]1 Tim. 5. Compare ver. 3. with v. 5. and 16.1 Tim 5a Widdow indeed, as St. Paul would be understood; not such a Widdow as he would have honoured: it is alms to hang up such a Widdow, rather than to honour her. And I dare say, he that helpeth one of these flurdy Beggars to the stocks, and the whip, and the house of correction, not only deserveth better of the Common-wealth; but doth a work of greater Charity in the p. 252sight of God, than he that helpeth him with meat, and money, Aand lodging. For he that doth this, corrupteth his Charity by a double errour. First, he maintaineth, and so encourageth the other in idlenesse; who, if none would relieve him, would be glad to doe any work rather than starve. And Secondly, he disableth his Charity, by mis-placing it; and unawares robbeth the poor, whilest he thinketh he relieveth them. As he that giveth any honour to an Idol, robbeth the true God, to whom alone all religious honour is due: so he that giveth any Alms to an idle Beggar, (a)(a)Pars sacrilegii est, rem pauperum dare non pauperibus. Hieron. ad Pammach. Epist. 26.robbeth the truly poor, to whom properly all the fruits of our Alms are due. And so it commeth to passe oftentimes (as Saint Ambrose Bsometimes complained) that the (b)(b)Neque transcribatur vita pauperum in spolia fraudulentorum. Ambros. 2. Offic. 16.maintenance of the poor is made the spoyl of the loyterer.

§. 23.But I forget my self, and you, and the time; whilest I give way to my just indignation against these base excrements of the Common-wealth. You have seen the Necessity of a Calling: without it, we despise Gods Ordinance, and smother his Gifts; we expose our selves to sinfull temptations; we deprive our selves, our familes, and the poor of due maintenance; we withdraw our bounden service from the Common-wealth. It is not the pretence of Devotion, that can exempt the lazie Monk; nor of Birth, the riotous Gallant; nor of Want, the able Beggar; nor of any other thing, any other man, Cfrom this common Necessity. And that is the summe of our first point, viz. the Neeessity of a Calling. Proceed we now to the second, the Choice of a Calling.

§. 24.A Point indeed (I must confesse) not directly intended in the words of my Text: yet being after a sort implyed therein (for the Apostles wish that every particular man would abide in his own proper station, and particular Calling, cannot but imply that there is a difference and choice of such Callings;) and being withall a matter of such great consequence to be taught and known; I thought it would be more expedient for the present discharge of Dmy duty in this place, to take it in, (though with some hazard of the imputation of impertinency to my self) than by passing it over, to defraud them (and it is likely there are many such here present) whom it may concern in point of conscience, of such instructions, as may give them profitable directions in a businesse so material. Concerning which, it behoveth every man the rather to have an especial care, because much of a mans comfort and content in this life dependeth thereupon: it being scarce possible, that that mans life should be (c)(c)foreign. Socratis dictū. apud Stob. serm.comfortable to him, or Ehe goe on with any chearfulness in his course, that liveth in a Calling for which neither he is fit, nor the Calling fit for him. Neither will the consideration hereof be usefull only for such, as are yet free to choose; but even for those also, who have already made their choice. For, since the very same rules which are to direct us p. 253Ain the choice of our Calling, are to help us also for the trial of our Callings; it can be no losse to the best of us all to give heed to those Rules: thereby either to rectifie our choice; or to quicken our alacrity in what we have chosen, by warranting our courses to our own souls, and silencing many unnecessary scruples, which are wont frequently to arise concerning this matter, in the Consciences of Men.

And first, we are to lay this as a firm ground,§. 25. that that is every mans Proper and right Calling, whereunto God calleth him. For he is the Author, as of our general, so of our particular Callings Btoo: [As the Lord hath called every one, vers. 20.] When therefore we speak of the choice of a Calling, you are not so to understand it, as if it were left free for us ever, to make our choice where, and as we list. The choice that is left to us, is no other but a conscionable enquiry which way God calleth us, and a conscionable care to take that way. So that if it shall once appear, that God calleth us this way or that way, there is (a)(a)—mortalia quaerunt Consilium; certus jussa capesse Dei. Auson. Theodosio.no more place for choice; all that we have to doe, is to obey. — (b)(b)Auson. ib.Obsequium sufficit esse meum. The enquiries we are to make ordinarily, are (as you shall hear anon) what lawfulnesse there is in the thing, what abilities Cthere are in us, what warrant we have from without. But all these must cease, when God once expresseth himself, and calleth us with an audible voice. No more enquiry then into the 1thing, how lawfull it is. If God bid Peter (c)(c)Acts 10.13, &c.Acts 10:13kill and eat, and send him to preach unto the Gentiles; there is no answering foreign, not so Lord, nor alleging the uncleannesse of the meat, or the unlawfullnesse of going into the way of the Gentiles: Injusta justa habenda — what God will have clean, he (d)(d)Ib. vers. 28.must not account common. His very call to any thing, maketh it lawfull. No more 2enquiry into our selves how able we are. If God call (e)(e)Exod. 4.10, &c.Exod 4:10Moses, Done of a slow speech and not eloquent, from the sheep-fold, to plead for his people before a Tyrant; or (f)(f)Judg. 6.14, 15.Judg 6:14Judg 6:15Gideon, a mean stripling of a small family and Tribe, from the threshing floor, to deliver Israel out of the hands of their oppressors; or (g)(g)Jerem. 1.6, &c.Jer 1:6Ieremy, a very child and one that could not speak, from his cottage in Anathoth, to set him over nations and kingdoms, to root out and to plant; or (h)(h)Amos 7.13, 14, 15.Amos 7:13Amos 7:14Amos 7:15Amos, a plain countrey fruit-gatherer, from the Herd in Tekoah, to prophesie at Bethel, and in the Kings Court: it is a fruitlesse and unseasonable modesty to allege unsufficiency or unworthinesse. (i)(i)Auson. ubi supra.Iuvat idem Qui jubet. Where he setteth on Ework, he giveth strength to goe through with it. His very calling of any man maketh him able. No more enquiry into outward 3means, what warrant we have. If God (k)(k)Rom. 1.1.Rom 1:1call Paul to be an Apostle, and (l)(l)Act. 9.15.Acts 9:15to bear his name before the Gentiles, and Kings, and the children of Israel; it is needlesse to (m)(m)Gal. 1.16, 17.Gal 1:16Gal 1:17conferr with flesh and bloud, or to seek confirmation at Ierusalem from them which were Apostles p. 254before him, by the imposition of their hands. Gods work Ain him supplyeth abundantly the want of those solemnities; and Paul is as good an Apostle as the best of them, although he be (a)(a)Ibid. vers. 1.an Apostle, not of men, neither by man. Gods calling any man to any office, sealeth his warrant. (b)(b)Auson. ubi supra.Non tutum renuisse Deo. Away with all excuses, and pretences, and delayes: when God calleth; submit thy will, subdue thy reason, answer his Call, as Samuel was taught to do, (c)(c)1 Sam. 3.9, 10.1 Sam 3:91 Sam 3:10Speak Lord, for thy servant heareth.

If it were expedient for us, that God should still deal with us as he did long with the Iewish, §. 26.and a while with the infant Christian Church, by immediate inspirations; and call us either by Bsecret Enthusiasms, or sensible insinuations (as he did many of them) into the way wherein he would have us walk: the Rule for our Choice would be easie; or rather there would need no Rule at all, (because indeed there would be left no choice at all;) but this only, even to get up and be doing, to put our selves speedily into that way whereunto he did point us. But since the wisdom of GOD hath thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this and all other difficulties; rather than to depend upon immediate and extraordinary inspirations: it will be very profitable Cfor us to draw thence some few Rules, whereby to make reasonable judgement concerning any course of life, whether that it be, whereunto God hath called us, or no. The Rules, as I have partly intimated already, may be reduced to three heads: according as the enquiries we are to make in this businesse are of three sorts. For they either concern the course it self; or else our selves, that should use it; or else thirdly, those that have right and power over us in it. If there be a fail in any of these; as if either the course it self be not lawful, or we not competently fit for it, or our superiours will not allow of us, or it: we may well think, God hath not D1called us thither. God is just; and will not call any man to that, 2which is not honest and good: God is all-sufficient; and will not call any man to that, which is above the proportion of his strength: 3God is wonderfull in his providence; and will not call any man to that, whereto he will not open him a fair, and orderly passage. Somewhat, by your patience, of each of these.

§. 27.And first, of the Course we intend. Wherein let these be our 1Enquiries: First, whether the thing be simply and in it self lawful, 2or no: Secondly, whether it be lawfull so as to be made a Calling, 3or no: Thirdly, whether it will be profitable, or rather hurtfull Eto the Common-wealth. Now observe the Rules. The first Rule this, Adventure not on any course, without good assurance that it be in it self lawful. The ground of this Rule is plain and evident. For it cannot be that God, who hateth, and forbiddeth, and punisheth every sinne in every man, should call any man to the practice of p. 255Aany sin. (a)(a)Eph. 4.28.Eph 4:28Let him that stole, steal no more, saith S. Paul; But rather let him labour with his hands the thing that is good, Ephes. 4. If it be not something that is good; it is good for him to hold his hands off: let him be sure God never called him to labour in that: and he were as good hold to his old trade, and steal still, as labour with his hands the thing that is not good. If (b)(b)Acts 19.25.—27.Acts 19:25Diana of Ephesus be an Idol, Demetrius his occupation must down: he must make no more silver shrines for Diana, though by that craft he have his wealth. Tertullian excellently enlargeth himself in this argument in his (c)(c)praesertim cap. 5.—8.Book de Idololatria; strongly disapproving their Bpractice, who being Christians, yet got their living by making Statues and Images and other ornaments to sell to Heathen Idolaters. Offenders against this Rule are not only such as live by Stealing, and Robbing, and Piracy, and Purse-cutting, and Witch-craft, and other such like ungodly practices as are made capital even by the Lawes of Men, and punishable by death: but all such also, as maintain themselves by, or get their living in any course, absolutely condemned by the Law of God; howsoever they may find amongst men either expresse allowance, as Whores and Baudes do in the holy Mother Church of Rome; or at least some kind of toleration by Cconnivence, as Charmers, and Fortune-tellers, and Wisards do amongst us. Which sort of people, it is scarce credible how generally and miserably our common ignorants are besotted with the opinion of their skill, and how pitifully they are gulled by their damnable impostures, through their own foolish credulity. These superstitions helped to root out the (d)(d)Deut. 18.10.—12.Deut 18:10Amorites out of the Land of Canaan: and it may passe among Sauls best Acts, that he rooted out these (e)(e)1 Sam. 28.9.1 Sam 28:9superstitions out of the Land of Israel: And great pity it is, that such as make a trade of these superstitions are not by some severe provisions rooted out of this, and every other Christian Land. DLet this first Rule be remembred of us in every choyce and triall of our Callings; No unlawfull thing can be a lawfull Calling.

No, nor yet every lawfull thing neither.§. 28. For many things may be lawfull in the private use, which yet may not lawfully be made a Calling, or trade of life. Who can reasonably deny the lawfulnesse of many disports and recreations, as Bowling, or Shooting, or even Cardes and Dice? and yet who can (f)(f)foreign. Arist. 8. Pol. 3.reasonably think it should be a commendable Calling for any man to be a profest Bowler, or Archer, or Gamester, and nothing else? Therefore take Ea second Rule; Make not a Calling of that, which was not made to be a Calling. If you shall ask how you shall know a thing to be such. I answer, generally all such things are of this nature, as are indifferent for men of all sorts and callings to use with due caution and circumstances; and more especially matters of delight, and recreations are such. And the reasons are good. The (g)(g)hic ver. 17.ground p. 256of particular Callings is some (a)(a)foreign. ver. 7.peculiar gift of God, according Ato the differences that are to be found in particular men in regard either of the soul, or of the body, or of outward things: whereas such things as these, whereof we now speak, become of Lawfull and commendable use, not so much from any special ability received from God, which should be exercised therein, as from the common necessity of our weak nature, which is to be refreshed thereby. And the End also, for which God permitteth us these things, is not to employ our strength and time in them; but to give us some (b)(b)Uti quidem illis licet: sed sicut somno, & quictibus caet… ris, tum cum gravibus seriisque rebus satisfecerimus. Cic. 1. Offic.refreshing, when we are wearied with former labour, and so to fit us for fresh and future employment. The works of our Callings, they Bare as our Meates and Drinks: these of Delight, as Sauces, or as (c)(c)foreign. Arist. 8. Polit. 3.Physick; and as sauces or Physick they are to be used, and not otherwise. As absurd then as it would be for a man to accustome himself to no other dyet but slabber-sauces, and Druggs: so absurd a thing it is for a man to have no other Calling but Dicing and Carding, and Gaming. Amongst offenders against this Rule, that I reckon not Iuglers, and Fidlers, and Tumblers, and Bearwards, and Rope-dancers, and Rymers, and the rest of that Rabble; they may thank the basenesse of their condition, rather than the Lawfulnesse of their Course. I strike rather, at those that are more both eminent Cand pernicious; especially those Bawdes of unthriftinesse, and almost every other Vice; (for where unthriftinesse is, there is almost every other Vice,) I mean those parcell-Gallants that have nothing to live on but their wits, and no other use of their wits, but to distill a kind of maintenance from juicie heires and flush novices by play. I would our Pantomimes also and Stage-players would examine themselves and their Callings by this Rule. If they should have been tryed by the bench of Fathers and Councils of old, or would have put it to most voyces among later Divines both Popish and Reformed; they had Dbeen utterly cast and condemned by the first Rule, and not have been reprieved till now: most holding, not the Calling only, but the very Practice and Thing it self unlawfull and damnable. For my own part, I dare not at all say the Practice is, neither will I now say the Calling is, unlawfull: onelyonly let them that make a Calling of it, consider themselves and their Calling well, and examine whether God hath not bestowed upon them some gifts, which they might have employed a better way; and what inducements they have, and of what weight those inducements are, to give their consciences security, that they have done well, in embracing this Eas their Calling. And when they have thus done, freely and faithfully as in the sight of God; if their own hearts condemn them not, neither do I: In the mean time, I would but be their remembrancer of thus much onelyonly, that there are some things lawfull to do, which are not lawfull to live by; some things lawfull as Delights, p. 257Awhich are not lawfull as Callings. And so much for that second Rule.

There is yet a third Rule behind, and that is this. Resolve not upon that course for thy Calling, what pretences soever,§. 29. or what reasons thou mayest have for the lawfulnesse of it otherwise, which is rather hurtfull than profitable for the Common-wealth. The (a)(a)See before §. 14.Publick good is one of those main respects which enforce the necessity of a Calling: the same respect then must of necessity enforce such a Calling, as may at leastwise stand with the Publick good ▪ (b)(b)1 Cor. 12.7.1 Cor 12:7The manifestation of the Spirit is given to every man (saith our Apostle after Bat the twelfth Chapter) to profit withall. Yea perhaps, to profit himself with all. If it were but so, yet that were enough to inferre more: sith the (c)(c)foreign. Zenoph. de Venatione.private good is included in the publick, tanquam trigonum in tetragono. But the Apostle meant to speak home; and therefore he made choice of a word that will not admit that glosse of private profit: foreign. That very word impliedly preferreth the (d)(d)Sanis hominibus publicae privatis potiora sunt. Sen. 1. de Clem. 4.publick good before the private; and scarce alloweth the private, otherwise than as it is interwoven in the publick. Now things in themselves lawfull, and at sometimes usefull, may, in regard of the End, or of the Matter, or by some accident otherwise, Chappen at some other times to be hurtfull to the Common-wealth: and hereof such due consideration would be had in the choice and exercise of our Callings, as ever to have one eye upon the common good, and not wholly to look after our own private gain. Offenders against this Rule are most of our Engrossers, and Forestallers, and sundry kinds of Hucksters and Regraters: as also those that export money, corn, or other needfull commodities out of the Land in times of want or scarcenesse, or bring in unnecessary commodities when there is plenty at home: and all those that project new devices, and unjust Monopolies, to fill their own Coffers; perhaps Dnot without pretension of some small benefit to the Common-wealth, but certainly not without sensible and grievous pressures of those that are a great part of the Common-wealth.

Thus have we delivered three Rules, concerning the Quality of a right Calling:§. 30. and pointed out some special offenders against each of them. And now me thinks I see the Vsurer hugging himself, and clapping his sides, that he hath come off so fairly: surely his Calling is absolute good, whereon none of these Rules could fasten. But it is indeed with the Vsurer in this case, as with the Drunkard. If the Drunkard should ask me against which of the ten Commandements Ehe offended; I confesse I could not readily give him a direct punctual answer: Not that he sinneth not against any; but because he sinneth against so many of them, that it is hard to say against which most. He sinneth against the sixth Commandement, by distempering his body; he sinneth against the seventh, by enflaming his lust; he sinneth against the eighth, by making waste of p. 258the good Creatures of God. Right so is it with our Usurer in this Acase: He would pose me, that should ask me the Question, which of these three Rules fetcheth-in the Usurer and his Calling. Verily I cannot well tell which most; I think every one of the three may: howsoever, among the three, I am sure I have him. If Vsury be simply unlawfull (as most of the learned have concluded) 1then the first Rule hath him. I should be very tender to condemn any thing as simply unlawfull, which any even imaginary conjuncture of Circumstances would render lawfull; and would chuse rather by an over-liberal Charity to 1 Pet. 4.8.1 Pet 4:8cover a multitude of sins, (if I may abuse the Apostles phrase to that sense) than by a too Bsuperstitious restraint make one. Yet the Texts of Scripture are so expresse, and the grounds of Reason, brought by learned men, seem so strong against all Vsury: that I have much adoe to find so much charity in my self, as to absolve any kind of Vsury (properly so called) with what cautions or circumstances soever qualified, from being a sin. But I will suspect mine own and the common judgement herein, and admit for this once (dato non concesso,) that Vsury be in some case lawfull, and so our Vsurer escape the first Rule; which yet cannot be, till his teeth be knocked out Cfor biting: But you must knock out his brains too, before he escape our second Rule. I dare say, the most learned Vsurer that liveth 2(and they say some learned ones are Vsurers) will never be able to prove, that Vsury, if it be at all lawfull, is so lawfull, as (b)(b)Artem nequitiae delegerunt, unde vitam transigant▪ & inde se volunt pascere, unde offendant eum, à quo omnes pascuntur. August. in Psal. 129.Ps 129to be made a Calling. Here all his Doctors, and his Proctors, and his Advocates leave him. For can it possibly enter into any reasonable mans head to think, that a man should be born for nothing else, but to tell out m…ny, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent Din some honest and fruitfull employment. But what doe I speak of the judgement of reasonable men in so plain a matter; wherein I dare appeal to the conscience, even of the Vsurer himself; and it had need be a very plain matter, that a man would referre to the conscience of an Vsurer? No honest man need be (c)(c)Pervagatissimus ille versus, qui vetat a…tem p…dere proloqui, quam factites. Cic. in Orator.ashamed of an honest Calling: if then the Vsurers Calling be such, what need he care who knoweth, or why should he shame with it? If that be his trade, why doth he not in his Bills and bonds, and Noverints, make it known to all men by those presents that he is an Vsurer, rather than write himself Gentleman or Yeoman, or by some other stile? But say yet our Vsurer should escape, at Eleast in the judgement of his own hardned conscience, from both these Rules, as from the sword of Iehu and Hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead; and he shall never be able to escape that. Let him shew wherein his Calling is profitable to humane society. He keepeth no p. 259AHospitality: if he have but a barr'd chest, and a strong lock to keep his God and his Scriptures (his Mammon and his Parchments in) he hath house-room enough. He fleeceth many; but cloatheth none. He biteth and devoureth; but eateth all his morsels alone: He giveth not so much as a crumme, no not to his dearest Broken or Scrivener; only, where he biteth, he alloweth them to scratch what they can for themselves. The King, the Church, the poor, are all wronged by him, and so are all that live near him: in every common charge he slippeth the collar, and leaveth the burden upon those that are lesse able. It were not possible Vsurers Bshould be so bitterly inveighed against by sober Heathen Writers; so severely censured by the Civil, and Canon Lawes; so uniformly condemned by godly Fathers and Councels; so universally (a)(a)Jerem. 15.10.Jer 15:10hated by all men of all sorts and in all ages and countries; as Histories and experience manifest they ever have been, and are: if their Practice and calling had been any way profitable, and not indeed every way hurtfull and incommodious both to private men and publike societies. If any thing can make a Calling unlawfull; certainly the Vsurers Calling cannot be lawfull.

COur first care past, which concerneth the Calling it self;§. 32 our next care in our choice must be, to enquire into Our selves, what Calling is most fit for us, and we for it. Wherein our Enquiry must rest especially upon three things; our Inclination, our Gifts, and our Education. Concerning which, let this be the first Rule: Where these three concurre upon one and the same Calling, our consciences may rest assured that that Calling is fit for us; and we ought, so far as it lyeth in our power, to resolve to follow that. This Rule, if well observed, is of singular use, for the setling of their consciences, who are scrupulous and doubtfull Dconcerning their inward calling to any office or imployment. Divines teach it commonly, and that truly, that every man should have an inward Calling from God for his particular course of life: and this in the calling of the Ministery is by so much more requisite, than in most other Callings, by how much the business of it is more weighty than theirs, as of things more immediately belonging unto GOD. Whence it is, that in our Church none are admitted into holy Orders, until they have personally and expresly made profession before the Bishop, that they find themselves (b)(b)Book of ordering, &c.inwardly called and moved thereunto. But because what that inward ECalling is, and how it should be discerned, is a thing not so distinctly declared and understood, generally as it should be: it often falleth out, that men are distressed in conscience with doubts and scruples in this case, whilst they desired to be assured of their inward Calling, and know not how. We are to know therefore, that to this inward calling there is not of necessity required p. 260any inward secret sensible testimony of Gods blessed sanctifying ASpirit to a mans soul, (for then an unsanctified man could not be rightly called;) neither yet any strong working of the Spirit of Illumination, (for then a meer heathen man could not be rightly called) both which consequents are false. For (a)(a)1 Sam. 10.24.1 Sam 10:24Saul and (b)(b)Joh. 6.70.John 6:70Iudas were called; the one to the Kingdom, the other to the Apostleship; of whom it is certain the one was not, and it is not likely the other was, endued with the holy Spirit of Sanctification. And many Heathen men have been called to several imployments, wherein they have also laboured with much profit to their own, and succeeding times; who in all probability never had any Bother inward motion, than what might arise from some or all of these three things now specified, viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please GOD to afford any of us, any farther gracious assurance than these can give us, by some extraordinary work of his Spirit within us; we are to embrace it with joy and thankfulness, as a special favour: but we are not to suspend our resolutions for the choice of a course, in expectation of that extraordinary assurance; since we may receive comfortable satisfaction to our souls without it, by these ordinary means, now mentioned. For C1who need be scrupulous, where all these concurre? Thy Parents have from thy childhood destinated thee to some special course, (admit the Ministery) and been at the care and charge to breed thee up in learning, to make thee in some measure fit for it: when thou art grown to some maturity of years and discretion, 2thou findest in thy self a kind of desire to be doing someting that way in thy private study by way of tryal; and withall some measure of knowledge, discretion, and utterance (though perhaps not in such an eminent degree as thou couldest wish, yet) in such a competency, 3as thou mayst reasonably perswade thy self thou mightest thereby be able (with his blessing) to doe some good to Gods Dpeople, and not be altogether unprofitable in the Ministery. In this so happy concurrence of Propension, Abilities, and Education; make no farther enquiry, doubt not of thine inward calling: Tender thy self to those, that have the power of Admission for thy outward calling; which once obtained, thou art certainly in thine own proper Course. Up and be doing; for the Lord hath called thee, and (no doubt) the Lord will be with thee.

§. 33.But say, these three doe not concurre; as oftentimes they doe not. A man may be destinated by his friends, and accordingly Ebred, out of some covetous or ambitious or other corrupt respect, to some Calling; wherefrom he may be altogether averse, and whereto altogether unfit: as we see some Parents, that have the donations or advocations of Church livings in their hands, must p. 261Aneeds have some of their Children (and for the most part they set by the most untoward and mis-shapen chip of the whole block, to make timber for the Pulpit; but some of their children they will have thrust into the Ministery, though they have neither a head, nor a heart for it. Again, a man may have good sufficiency in him for a Calling, and yet out of a sloathfull desire of ease and liberty, if it seem painfull or austere; or an ambitious desire of eminency, and reputation, if it seem base and contemptible; or some other secret corruption, cannot set his mind that way; as Salomon saith, there may be (a)(a)Pro. 17.16.Prov 17:16A price in the hand of a fool, to buy wisdom, and yet the fool have no heart to it. And divers other occurrents Bthere may be, and are, to hinder his happy conjuncture of Nature, Skill, and Education. Now in such Cases as these, where our Education bendeth us one way, our Inclination swayeth us another way, and it may be our Gifts and Abilities lead us a third; in this distraction, what are we to doe? which way to take? what Calling to pitch upon? In point of Conscience, there can no more be given General Rules, to meet with all Cases, and regulate all difficulties, than in point of Law, there can be general Resolutions given, to set an end to all sutes, or provisions made to prevent all inconveniencies. Particulars are infinite, and various: Cbut Rules are not, must not, cannot be so. He whose Case it is, if he be not able to direct himself, should doe well to take advice of his learned Counsel. This we can readily doe in matters of Law, for the quieting of our Estates: why should we not doe it at least as readily in matter of Conscience, for the quieting of our souls? But yet for some light, at least in the generality; what if thou shouldest proceed thus?

First, have an eye to thy Education:§. 34. and if it be possible to bring the rest that way, do so rather, than forsake it. For besides that it would be some grief to thy Parents, (to whom thou Dshouldest be a comfort) to have cast away so much charge as they have been at for thy education; and some dishonour to them withall, (whom thou art bound by the law of God and Nature to (b)(b)Exod. 20.12.Exod 20:12honour,) to have their judgements so much slighted, and their choice so little regarded by their child: the very consideration of so much precious time, as hath been spent in fitting thee to that course, which would be almost (c)(c)Haud aequum facit, qui quod didicit, id dediscet. Plaut. in Amphitr.all lost upon thy change, should prevail with thee to try all possible means, rather than forgoe it. It were a thing indeed much to be wished, that Parents and Friends, and Guardians, and all those other whatsoever, that Ehave the Education of young ones committed unto them; (all greedy desires to make their Children great, all base penurious nigardnesse in saving their own purses, all fond cherishing of their children in their humours, all doting opinion of their forwardnesse, and wit, and towardlinesse, all other corrupt partial affections whatsoever, p. 262laid aside;) would (a)(a)Inque eo vel maximè probavi—Apollonium, qui cùm mercede dic…ret, …ame… non patiebatur eos, quos judicabat non posse oratores evadere, operam apud sese perdere, dimittebatque … & ad quamcunque artem putabat esse aptum, ad eam impellere, atque hortari sol…bat, Cic. 1. de Orat.out of the observation of their natural Apropensions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses; as wherein they were likeliest to goe on with chearfulnesse and profit. This indeed were to be wished: but this is not alwaies done. If it have not been so done to thee; the fault is theirs, that should have done it, and not thine: and thou art not able now to remedy that which is past and gone. But as for thee, and for the future; if thy Parents have not done their part, yet doe not thou forget thy duty: if they have done one fault, in making a bad choice; doe not thou adde another, in making a worse change: disparage not their BIudgements by misliking, neither gain-say their Wils by forsaking their choice, upon every small incongruity with thine own Iudgement or Will. If thine Inclination draw thee another way; labour throughly to subdue thy nature therein: Suspect thine own corruption; Think this backwardness proceedeth not from true judgment in thee, but issueth rather from the root of some carnal affection: Consider thy years are green, (b)(b)Iuvenile vitium est, regere non posse impetum. Senec. in Troad.affections strong, judgement unsetled: Hope that this backwardnesse will grow off, as years and stayednesse grow on: Pray and endeavour that thou maist daily more and more wain thy affections from thine own bent, and Ctake liking to that course, whereunto thou hast been so long in framing. Thus possibly thou mayest in time make that cheerfull and delightfull unto thee, which now is grievous and irksom. And as for thy insufficiency, if that dishearten thee; (which is indeed a main rubb,) doe thus. Impute thy former non-proficiency to thine own sloath and negligence: Think, if after so long time spent in this course, thou hast attained to no greater perfection in it; how long it would be ere thou shouldest come to a tolerable mediocrity in another: Resolve, not to lose all that precious time forepast, by beginning the world anew; but rather save as much of it, as is Dredeemable, by adding to thy diligence: Suspect that it commeth from thy pride, that thou canst not content thy self with a Calling, wherein thou mayest not be excellent; and imagine that God, of purpose to humble thee, might divert thy education to another, for which thou art lesse apt: Observe what (c)(c)Nihil est quod non expugnet pertinax opera, & intenta ac diligens cura. Senec. —Labor omnia vincit Improbus. Virgil. 1. Georg. Praeliatus est contra rerum naturam, & quidem victor abiit, malignitatem ejus pertinacissimo robore superando. de Demost. Val. Max. 8.7. foreign. Heliodo…. l. 3▪ Aethiop. Hist.strange things past belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of unwearied labour, and of assiduity: Doubt not, but by Gods blessing upon thy faithfull industry, to attain in time, (if not to such perfection as thou desirest, and mightest perhaps have attained in some other Ecourse, if thou hadst been bred up to it; yet) to such a competent sufficiency, as may render thy endeavours acceptable to God, comfortable to thy self, and serviceable to community. If by these and the like considerations, and the use of other good means, thou canst bring thy affections to some indifferent liking of, and thy abilities p. 263Ato some indifferent mediocrity for, that course which Education hath opened unto thee: thou hast no more to doe; There's thy Course, that's thy Calling, that's the Work whereunto God hath appointed thee.

But if after long striving, and pains, and tryal, thou canst neither bring thy mind to it, nor doe any good upon it,§. 35. having faithfully desired and endeavoured it, so that thou must needs leave the course of thy Education; or (which is another case) if thy Education have left thee free; (as many Parents, God knoweth, are but too carelesse that way:) then Secondly, thou art in the next Bplace to consider of thy Gifts and Abilities; and to take direction from them, rather than from thine inclination. And this Rule I take to be very sound: not only from the Apostles intimation, vers. 17. ((a)(a)Vers. 17. hîc. As God hath distributed to every man, as the Lord hath called every one,) where he seemeth to make the choice of mens Callings, to depend much upon the distribution of Gods Gifts: but withall for two good Reasons. One is, because our Gifts and Abilities, whether of body or mind, being in the brain or hand, are at a better certainty; than our Propensions and Inclinations are, which are seated in the Heart. The heart is (b)(b)Jer. 17.9.Jer 17:9deceitfull above Call things: and there are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whether they spring from a sound, or from a corrupt root. Whereas in the discerning of our Gifts and Abilities; we are lesse subject to grosse Errours and mistakings: I mean for the truth and reality of them; howsoever we are apt to overvalue them for the (c)(c)Ferè plus nobis videmur posse quàm possumus. Senec. de tranquil. c. 4.measure and degree. Now it is meet in the choice of our Callings, we should follow the surer guide: and therefore rather be led by our (d)(d)Metiri se quemque suo modulo ac pede verum est. Horat. 1. Ep. 7.Gifts, than by our Inclinations. The other Reason is; because our Inclinations cannot so well produce Abilities, Das these can draw on them. We say indeed, there is nothing hard to a willing mind: and in some sense, it is true. Not as if a willing mind could make us doe more than we are able. A man can doe no more, than he can doe, be he never so willing: but because a willing mind will make us exerere vires, stir up our selves to doe as much as we are able, which we use not to doe in those things we goe unwillingly about. Willingness then may quicken the strength we have: but it doth not put any new strength into us. But Abilities can produce Inclinations de novo; and make them, where they find them not. As we see, every other natural thing Eis inclinable to the exercise of those natural faculties, that are in it: so certainly would every man have strongest inclination to those things, whereto he hath strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their own proper and natural way. It is best then, to begin the choice of our Callings from our Abilities, p. 264which will fetch on Inclinations; and not from our Inclinations, Awhich without Abilities will not serve the turn.

§. 36.Concerning which gifts or abilities; what they are, and how to make true judgement of them, and how to frame the choice of our Callings from them: to speak punctually and fully, would require a large discourse. I can but touch at some few points 1therein, such as are of daily use; and proceed. First, by gifts and abilities we are to understand not only those of the Minde; Judgement, Wit, Invention, Memory, Fancy, Eloquence, &c. and those of the Body; Health, Strength, Beauty, Activity, &c. but also those which are without; Birth, Wealth, Honour, Authority, BReputation, Kinred, Alliance, &c. generally any thing, that may be of use or advantage unto us for any employment. Secondly, 2as our abilities on the one side, so on the other side all our wants and defects, which might disable us more or lesse for any employment, are to be duly weighed and considered of: and the one laid against the other; that we may know how to make as near as we can a just estimate of our strength and sufficiency. 3Thirdly, it is the safer way to undervalue, than to overprise our selves: lest ignorantly confident, we affect a Calling above our strength; which were to flye with waxen wings, and to owe the Cworld a laughter. Be we sure of this: if God have not gifted us 4for it, he hath not called us to it. Fourthly, in the judging of our Abilities, we should have a regard to the outward circumstances of times and places, and the rest. Those gifts, which would have made a sufficient Priest, in the beginning of the Reformation, in that dearth of learning, and penury of the Gospel; now the times are full of knowledge and learning, would be all little enough for 5a Parish-Clerk. Fifthly, something would be yeelded to the judgments of other men concerning our Abilities. It is either secret pride, or base faintness of heart, or dull sloath, or some other thing, Dand not true modesty in us: if being excellently gifted for some weighty employment in every other mans judgement, we yet withdraw our selves from it with pretensions of unsufficiency. 6Sixthly, and lastly; let us resolve on that course, (caeteris paribus;) not only for which we are competently fit, but for which we are absolutely fittest. A good Actor it may be could very sufficiently act any part in the play; represent the majesty of a King, or the humour of a Swaggerer, or the pranks of a Bedlam, or any thing: but yet if he be notedly excellent at some part rather than another, he would not willingly be put from that, to act another. EErgo histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be wiser in their generations, than we in ours. And thus much for Abilities.

There is yet a doubt remaineth concerning a mans Inclination. In case we have examined our gifts,§. 37. and find them in a good measure p. 265Aof competency for such or such a course, and yet remain still averse from it, and cannot by any possible means work over our affections to any tolerable liking of it: in such a case, what is to be done, or how shall we judge what Calling is fittest for us to take? whether that whereto our Abilities lead us, or that whereto our Inclinations draw us. As I conceive it, in such a case, we are to hold this order. First, if our Inclinations cannot be wonne over to that course, for which our Abilities lye fittest; we are to take a second surview of our Abilities, to see if they be competently fit for that whereto our inclination swayeth us: and if upon due unpartial Bexamination we find they are, we may then (a)(a)Rectè facit, animo quando …bsequitur suo. Quod omnes bomines facere oportet, …um id modo fiu… bono. Plau…. in Amphi…r.follow the sway of our Inclinations. The reason this. A mans inclination cannot be forced. If it can be fairly wonne over, well and good: but violence it cannot endure at any hand. And therefore if we cannot make it yeeld to us in reason, there is no remedy, we must in wisdom yield to it, (provided ever it be honest:) or else all is lost. What ever our sufficiencies be; things will not fadge that are undertaken (b)(b)Malè respondent coacta ingenia; reluctante naturâ, irritus labor est. Senec. de tranquil. c. 9.without an heart: there is no good to be done against the hair.

But then secondly, §. 38.if upon search we find our selves altogether Cunsufficient and unfit for that Calling, whereunto our inclination is strongly and violently carried: we are to oppose that inclination with a greater violence; and to set upon some other Calling, for which we are in some mediocrity gifted, speedily and resolvedly, and leave the successe to Almighty God. The reason this. It being certain, that God never calleth any man but to that, for which he hath in some competent measure enabled him: we are to hold that for a pernicious and unnatural inclina…ion at the least, if not rather for a wicked and Diabolical suggestion, which so stiffly exciteth us to a function, whereto we may be assured God never called us.

DBut yet thirdly, (and I would commend it unto you as a principal good Rule, §. 39.and the fairest out-let of all other from amid these difficulties;) we should doe well to deal with these mutinous and distracting thoughts within us, as wise Statists doe when they have have to deal with men divided in opinions, and factions, and ends. How is that? They use to bethink themselves of a middle course, to reduce all the several opinions to a kind of temper; so as no side be satisfied fully in the proposals they have tendred, and yet every side in part: as we commonly hold those to be the (c)(c)Apud arbitrum neqùe nihil, neque tantum quantum postulavimus, consequemur-Quis unquam ad arbitros quantum petit, tantum abstulit? Cic. pro Rosc. Com.justest arbitrators, and to make the best and the fairest end Eof differences between the parties for whom they arbitrate, that by pleasing neither, please both. So here, if our Educations, Abilities, and Inclinations look several ways; and the Inclination be peremptory and stiff, and will not condescend to either of the other two: it will be a point of good wisdom in us, if we can p. 266bethink our selves of some such meet temper, as may in part give Asatisfaction to our Inclinations, and yet not leave our gifts and educations wholly unsatisfied. And that is easily done by proposing the full latitude of our Educations and Abilities, as the utmost bounds of our choice; and then leaving it to our Inclinations to determine our particular choice within those bounds. For no mans education or gifts run so Mathematically, and by the Line, to that point whereto they direct him, but that there is a kind of latitude in them; and that for the most part (By reason of the great variety and (a)(a)Nulla …ars non alcerius artis, aut mater aut propinqua est. Tert. de Idol. cap. 8.affinity of offices and imployments) very large and spacious. One instance shall serve both to exemplifie and illustrate Bthis Rule. A man designed by his parents to the Ministery, and for that end brought up in the Vniversity, studieth there Philosophy, and History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him, as for the work of the Ministery, so for the exercise of any other profession, that hath to doe with learning: so as not only the Calling of the Ministery, but that of the Lawyer too, and of the Physician, and of the Tutor, and Schoolmaster, and sundry other besides these, do come within the latitude of his Education and Abilities. Certainly if his mind would stand thereunto, no course would be so Cproper for such a man, as that which he was intended for, of the Ministery. But he proveth obstinately averse from it, and cannot be drawn by any perswasion of friends or reason to embrace it. It is not meet to force his Inclination quite against the bent of it: and yet it is pity his Abilities and Education should be cast away. This middle course therefore is to be held; even to leave it free for him to make his choice of Law or Physick, or teaching, or any other profession that belongeth to a Scholar, and cometh within his latitude, which of them soever he shall find himself to have the strongest Inclination and Propension unto. And the Dlike course we are to hold in other cases of like nature: by which means our Inclinations, which cannot be driven to the Center, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto delivered, with due respect to his Education, Abilities, and Inclination; and dealeth therein faithfully and unpartially and in the fear of God: may rest secure in his Conscience of his Inward Calling.

But there must be an Outward Calling too: else yet all is not right.§. 40. The general Rule, (b)(b)1 Cor. 14.40.1 Cor 14:40[foreign] Let all things be Edone honestly, and in order, enforceth it. There are some Callings, which conscionably discharged, require great pains and care; but yet the profits will come in, whether the duties be conscionably performed, or no. Our calling of the Ministery is such; and such are all those offices, as have annexed unto them a certain p. 267Astanding revenue, or annual fee. Now into such Callings as these, every unworthy fellow that wanteth maintenance and loveth ease, would be intruding (as we of the Clergy find it but too true:) and there would be no order kept herein, if there were not left in some others a power to keep back unsufficient men. There are again divers Callings necessary for the publike, which yet bring in either no profits at all, (if not rather a charge) or at least profits improportionable to the pains and dangers men must undergoe in them: such as are the Callings of Iustice of Peace; the High Sheriff of a County, a Constable, BChurch-Warden, Souldier, &c. Now from these Callings, men of sufficiency to avoid trouble and charge would withdraw themselves; and so the King and Countrey should be served either not at all, or by unworthy ones. Here likewise would be no order, if there were not left in some others a power to impose those offices upon sufficient men. It may be, those in whom either power resideth, may sometimes, yea often abuse it; (for they are but men:) keeping back sufficient men, and admitting unsufficient, into callings of the former; sparing sufficient men, and imposing upon unsufficient, offices of the latter kind. This is not well: but Cyet what wise man knoweth not, that there could not be avoided a necessity of general inconveniencies, if there should not be left a possibility of particular mischiefs? And therefore it is needfull, there should be this power of admitting and refusing, of sparing and imposing, in Church and Commonwealth, though it may happen to be thus mischievously abused; rather than for want of this power, a multitude of unsufferable inconveniencies (as needs there must) should ensue. And from this power must every man have his warrant for his Outward Calling to any office or imployment in Church or Common-wealth.

DNow then to frame a case to either of these two sorts of Calling. §. 14.A man desireth a lawfull Calling, suppose the Ministery; not only his Inclination bendeth him, but his Education also leadeth him, and his Gifts encourage him that way: hitherto all things concurre, to seal unto his Conscience GODS Calling him to this function. But for so much as he hath not, (as it is not fit any man should have,) power to give himself either (a)(a)See Heb. 5.4.Heb 5:4Orders to be a Priest, or Institution into a Pastoral charge; he must, for his admission into that holy function, depend upon those, to whom the power of admitting or refusing in either kind is committed. He Emay tender himself, and his Gifts to examination; and modestly crave admission: which once obtained, he hath no more to doe; his Calling is warranted, and his choice at an end. But if that be peremptorily denied him, (whether reasonably, or no, it now mattereth not;) he is to rest himself content a while; to imploy himself at his study, or in some other good course for the time, p. 268and to wait Gods leisure and a farther opportunity. And if after Asome reasonable expectation, upon further tender with modest importunity, he cannot yet hope to prevail: he must begin to resolve of another course, submit himself to Authority and Order, acknowledge Gods providence in it, possesse his soul in patience, and think, that for some secret corruption in himself, or for some other just cause, God is pleased that he should not, or not yet, enter into that Calling.

On the other side, a Gentleman liveth in his Country in good credit and account;§. 24. known to be a sufficient man both for estate and understanding: thought every way fit to doe the King and Bhis Country service in the Commission of the Peace: yet himself, either out of a desire to live at ease and avoid trouble, or because he thinketh he hath as much business of his own as he can well turn him to, without charging himself with the cares of the publike, or possibly out of a privy Consciousness to himself of some defect, (as, it may be, an irresolution in judgement, or in (a)(a)See Syrac. 7.6.courage, or too great a propension to foolish pity,) or for some other reason which appeareth to him just, thinketh not that a fit Calling for him, and rather desireth to be spared. But for so much as it is not fit a man should be altogether his own judge (especially Cin things that concern the Publike) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed. He may excuse himself by his other many occasions, alleage his own wants and insufficiencies, and what he can else for himself; and modestly crave to be spared. But if he cannot by fair and honest sute get off; he must submit himself to Authority and Order, yeeld somewhat to the judgement of others, think that God hath his secret work in it, and rest upon the warrant of this Outward Calling.

The Outward Calling then, is not a thing of small moment, or Dto be lightly regarded.§. 43. Sometimes (as in the Case last proposed,) it may have the chief and the Casting voyce: but where it hath least, it hath always a Negative; in every regular choice of any calling or course of life. And it is this Outward Calling, which (I say not principally, but) even alone must rule every ordinary Christian in the judging of other mens Callings. We cannot see their hearts; we know not how God might move them; we are not able to judge of their inward Callings. If we see them too neglectfull of the duties of their Calling; if we find their Gifts hold very short and unequal proportion with the weight of their ECalling; or the like: we have but little comfortable assurance, to make us confident that all is right within. But yet (unlesse it be such as are in place of Authority and Office, to examine mens sufficiencies, and accordingly to allow or disallow them,) what hath any of us to doe to judge the heart, or the Conscience, or the p. 269Ainward Calling of our brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he goeth for: and leave the tryal of his heart to God, and to his own heart. And of this second general point the choice of a Calling thus far.

Remaineth now the third and last point proposed; The Vse of a Mans calling. Let him (a)(a)Ver. 17. hic.walk in it, vers. 17. Let him (b)(b)Ver. 20.abide in it, ver. 20. Let him abide therein with God, here in my Text. At this I aymed most, in my choice of this Text; and yet of this I must say least. Preachers oft times doe with their proposals, Bas Parents sometimes doe with their Children: though they love the later as well, yet the first goe away with the largest portions. But I doe not well, to trifle out that little sand I have left, in Apologies: Let us rather on to the matter; and see what Duties our Apostle here requireth of us, under these phrases of Abiding in our callings, and abiding therein with God.

It may seem, he would have us stick to a course; and when we are in a Calling, not to forsake it, nor change it,§. 45. no not for a better, no not upon any terms. Perhaps some have taken it so: but certainly the Apostle never meant it so. For taking the Cword [Calling] in that extent wherein he treateth of it in this Chapter; if that were his meaning, he should consequently teach that no single man might marry, nor any servant become free: which are apparently contrary, both unto common Reason, and unto the very purpose of the Chapter. But taking the word as we have hitherto specially intended it, and spoken of it, for some setled Station and Course of Life, whereby a man is to maintain himself, or wherein to doe profitable service to humane society, or both: is it yet lawfull for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to Dalter his course upon any terms? I answer: it is Lawfull to change it; so it be done with due caution. It is lawfull: first, in 1subordinate Callings. For where a man cannot warrantably climb unto an higher, but by the steps of an inferiour Calling; there must needs be supposed a lawfullness of relinquishing the inferiour. How should we doe for Generals for the wars, if Colonels and Lieutenants and Captains and common Souldiers might not relinquish their charges? and how for Bishops in the Church; if beneficed-men and College-Governours were clench't and riveted to their Cures, like a nail in a sure place, not to Ebe removed? Nay, we should have no Priests in the Church of England, (since a Priest must be a Deacon first) if a Deacon might not leave his station, and become a Priest. But St. Paul saith, (c)(c)1 Tim. 3.13.1 Tim 3:13They that have used the office of a Deacon well, purchase to themselves a good degree: and so in lower Callings it is, that men should give proof of their worthiness for higher. It is lawfull secondly, p. 2702yea necessary; when the very Calling it self, though in it Aself good and usefull, doth yet by some accident become unlawfull or unusefull. As when some Manufacture is prohibited by the State; or when some more exact device of later invention, hath made the 3old unprofitable. It is lawfull thirdly, when a man by some accident becommeth unable for the duties of his Calling: as by age, blindness, maim, decay of estate, and sundry other impediments which 4daily occurr. It is lawfull fourthly, where there is a want of sufficient men, or not a sufficient number of them in some Callings, for the necessities of the State and Country: in such cases, Authority may interpose, and cull out men from other Callings, such as are B5fit, and may be spared, to serve in those. Not to branch out too many particulars, it is lawfull generally; where either absolute Necessity enforceth it, or lawfull Authority enjoyneth it, or a concurrence of weighty circumstances faithfully, and soberly, and discreetly laid together, seemeth to require it.

§. 46.But then it must be done with due cautions. As first, not out of 1a desultory lightnesse. Some men are ever (a)(a)Nullam mentem animi habeo. ubi sum, ibi non sum; ubi non sum, ibi est animus. Plaut. in Cistel.restlesse; as if they had Wind-mills in their heads: every new crotchet putteth them into a new course. But these rowling stones carry their curse Cwith them; they seldom gather mosse: and who prove many Conclusions, it is a wonder, if their last Conclusion prove not Beggary: If thou art well, (b)(b)foreign. apud Stob. Serm.keep thy self well: lest thinking to meet with better, thou find worse. Nor secondly, out of the greediness 2of a covetous or ambitious lust. Profit and Credit, are things respectively amongst other things, to be considered both in the choice and change: but not principally, and above all other things, certainly not wholly, and without, or against all other things. Thirdly, nor out of fullennesse, or a discontednesse at thy present condition. Content 3groweth from the minde, not from the condition: and therefore Dchange of the Calling, the mind unchanged, will either not afford content, or not long. Thy new broom, that now sweepeth clean all discontents from thee, will soon grow stubbed; and leave as much filth behind to annoy thee, as the old one thou flungest away. Either learn with Saint Paul, in whatsoever state (c)(c)Phil. 4.11.Phil 4:11thou art, to be therewithall content: or never hope to finde content in whatsoever 4state thou shalt be. Much lesse fourthly, out of an evil eye against thy neighbour that liveth by thee. There is not a baser sin than envy: nor a fouler mark of envy, than to forsake thine own 5trading, to justle thy neighbour out of his. Nor fifthly, out of degenerous false-heartednesse. That man would soon dare to be evil, Ethat dareth not long be good. And he that flincheth from his Calling, at the first frown; who can say he will not flinch from his conscience, at the next? In an upright course, fear not the face of man: neither (d)(d)Eccl. 10.4.Eccl 10:4Leave thy place, though the spirit of a Ruler rise up against thee. Patience will conjure down again that spirit in time: p. 271Aonly, if thou keep thy self within thy circle. But sixthly, be sure 6thou change not, if thy Calling be of that nature, that it may not be changed. Some degrees of Magistracy seem to be of that nature: and therefore some have noted it, rather as an act of impotency in Charles the fifth, than a fruit either of Humility, or Wisedome, or Devotion, that he resigned his Crown, to betake himself to a Cloister. But our Calling of the Ministery is certainly such. There may be a change of the station, or degree, in the Ministery upon good cause and with due circumstances: but yet still so, as that the main Calling it self remain unchanged. This BCalling hath in it something that is sacred, and singular, and different from other Callings. As therefore things once dedicated and hallowed to religious services, were no more to return to common uses; (for that were to prophane them ipso facto, and to make them unclean:) so persons once set apart for the holy work of the Ministery, (a)(a)Acts 13.2. whence foreign. Rom. 1.1.Acts 13:2Rom 1:1(separate me Paul and Barnabas,) and invested into their calling with solemn collation of (b)(b)Joh. 20.22.John 20:22the holy Ghost in a special manner; if any more they return to be of that lump from which they are separated, they do as it were puffe the blessed breath of Christ back into his own face, and renounce their part in the Holy CGhost. Bethink thy self well therefore before-hand, and consider what thou art in doing, when thou beginnest to reach forth thine hand towards this spiritual Plow: know, when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no lesse than disorderly at the least, that forsaketh his orders. You see I do but point at things as I go, which would require further enlarging; because I desire to have done.

This then, that we should persevere in our callings untill death, and not leave or change them upon any consideration whatsoever;§. 47. is not the thing our Apostle meaneth by abiding in our Callings. DThe word importeth divers other Christian duties, concerning the use of our Callings. I will but touch at them, and conclude. The first is contentednesse: that we neither repine at the meannesse of our own, nor envy at the eminence of anothers Calling. (c)(c)Ver. 21. hic.Art thou called being a servant? care not for it, saith this Apostle, but a little before my Text. All men cannot have rich, or easie, or honourable Callings: the necessity of the whole, requireth that some should drudge in baser and meaner offices. (d)(d)1 Cor. 12.17.1 Cor 12:17If all the body were Eye, where were the Hearing? And if there were none to grind at the Mill, there would soon be none to sit upon the Throne. Salomons Temple had Enot been reared to this hour, if there had not been (e)(e)3 King. 5.15.burden-bearers and labourers, as well as curious workers in stone, and brasse, and gold. There should be no shame in that, whereof there can be no want: nay (f)(f)1 Cor. 12.22.1 Cor 12:22Much more; those members of the body, which seem to be more feeble, are necessary. Grudge not then at thine own lot; for not the meanest Calling, but hath a promise of Gods blessing: neither p. 272envy anothers lot; for not the greatest Calling, but is attended Awith worldly vexations. Whatsoever thy Calling is, therein abide: be Content with it.

§. 48.The second is faithfulnesse, and Industry, and Diligence. What is here called Abiding in it, is at v. 17 called (a)(a)Ver. 17. hic.Walking in it; and in Rom. 12. Waiting on it, (b)(b)Rom. 12.7.Rom 12:7(Let him that hath an office, wait on his office.) (c)(c)1 Cor. 4.2.1 Cor 4:2It is required in stewards that a man be found faithfull: and every man in his Calling, is (d)(d)1 Pet. 4 10,1 Pet 4:10a Steward. He that professeth a Calling, and doth nothing in it; doth no more abide in it, than he that leaveth it, or he that never had it. Spartam quam nactus es, orna. Whatsoever Calling thou hast undertaken, therein abide: be painfull in it.

§. 49.The third is sobriety; that we keep our selves within the proper bounds and limits of our Callings. For how doth he abide in his Calling, that is ever and anon flying out of it, or starting beyond it? like an extravagant souldier, that is alwayes breaking rank. (e)(e)2 Sam. 6.6.2 Sam 6:6Uzza had better have ventured the falling, than the fingering of the Ark, though it tottered. It is never well, when the (f)(f)Ne Sutor ultra crepidam, v. Plin. 35. Nat. hist. 10.Cobler looketh above the Ankle; nor when Lay-men teach us what, and how, we should teach them. The Pope should have done well, to have thrown away his keyes, (as they say one of them once did,) before he had taken the sword into his hands: and Midwives well, to (g)(g)Mat. 28.19.Matt 28:19go Cteach all Nations, before they baptise them in the name of the Father, and of the Son, and of the holy Ghost. Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crownes, and Women of Sacraments. As for thee, whatsoever thy calling be, therein abide: keep within the bounds of it.

But yet abide with God. That clause was not added for nothing: it teacheth thee also some duties,§. 50. First; so to demean thy self in thy particular Calling, as that thou do nothing but what may stand with thy general Calling. Magistrate, or Minister, or Lawyer, or Merchant, or Artificer, or whatsoever other thou art; remember Dthou art withall a Christian. Pretend not the (h)(h)jam illa objici solita vox, Non habeo aliud quo vivam. Tertul. de Idol. cap. 5. v. ibid. cap. 12. pulchre.necessities of thy particular Calling to any breach of the least of those Lawes of God, which must rule thy general Calling. God is the author of both Callings: of thy General Calling, and of thy Particular Calling too. Do not think he hath called thee to service in the one, and to liberty in the other; to Iustice in the one, and to Cousenage in the other; to Simplicity in the one, and to Dissimulation in the other; to Holinesse in the one, and to Prophanenesse in the other; in a word, to an entire and universal Obedience in the one, and to any kind or degree of Disobedience in the other.

§. 51.It teacheth thee secondly; not to ingulfe thy self so wholly into the businesses of thy particular Calling, as to abridge thy self of convenient opportunities for the exercise of those religious duties, which thou art bound to perform by vertue of thy general Calling; p. 273Aas Prayer, Confession, Thanksgiving, Meditation, &c. God alloweth thee to serve thy self; but he commandeth thee, to serve him too. Be not thou so all for thy self, as to forget him: but as thou art ready to embrace that liberty, which he hath given thee, to serve thy self; so make a conscience to perform th…se duties which he hath required of thee for his service. Work, and spare not: but yet pray too, or else work not. Prayer is the means, to procure a blessing upon thy labours, from his hands; who never faileth to serve them, that never faile to serve him. Did ever any man (a)(a)Job. 1.9.Job 1:9serve God for nought? A man cannot have so comfortable assurance, that he Bshall prosper in the affaires he taketh in hand, by any other meanes, as by making God the Alpha and Omega of his endeavours; by beginning them in his name, and directing them to his glory. Neither is this a point of Duty only, in regard of Gods command; or a point of Wisdome onelyonly, to make our labours successefull: but it is a point of Iustice too, as due by way of Restitution. We make bold with his day, and dispence with some of that time which he hath sanctified unto his service, for our own necessities. It is equal, we should allow him at least as much of ours, as we borrow of his; though it be for our necessities, or lawfull comforts. But Cif we rob him of some of his time, (as too often we do,) employing it in our own businesses, without the warrant of a just necessity: we are to know that it is theft, yea theft in the highest degree, sacrilege; and that therefore we are bound, at least as far as petty thieves were in the Law, to a (b)(b)Exod. 22.1. 2 Sam. 12.6.Exod 22:12 Sam 12:6fourfold restitution. Abide in thy Calling, by doing thine own part, and labouring faithfully; but yet so, as Gods part be not forgotten, in serving him daily.

It teacheth thee thirdly;§. 52. to watch over the special sinnes of thy particular Calling. Sinnes I mean, not that cleave necessarily to the Calling; for then the very Calling it self should be unlawfull: but Dsinnes, unto the temptations whereof the condition of thy Calling layeth thee open, more than it doth unto other sinnes, or more than some other Callings would do unto the same sinnes; and wherewith, whilest thou art stirring about the businesses of thy Calling, thou mayest be soonest overtaken, if thou doest not heedfully watch over thy self and them. The Magistrates sinnes, Partiality and Injustice; the Ministers sinnes, Sloath and Flattery; the Lawyers sinnes, Maintenance and Collusion; the Merchants sinnes, Lying and Deceitfulnesse; the Courtiers sinnes, Ambition and Dissimulation; the Great Mans sinnes, Pride and Oppression; the Gentlemans Esinnes, Riot and Prodigality; the officers sinnes, Bribery and Extortion; the Countrey mans sinnes, Envie and Discontentednesse; the Servants sinnes, Tale-bearing and Purloyning. In every State and condition of life, there is a kind of opportunity to some special sinne: wherein if our watchfulnesse be not the greater, mainly to oppose it, and keep it out; we cannot abide therein with God.

p. 274All that I have done all this while, in my passage over this AScripture, is but this. I have proved the Necessity of having a Calling; layed down directions for the Choyce and tryal of our Callings; and shewed, what is required of us in the use of our Callings for the abiding therein with God. And having thus dispatched my Message, it is now time I should spare both your eares, and my own sides. God grant that every one of us may remember so much of what hath been …aught, as is needfull for each of us; and faithfully apply it unto our own soules and consciences; and make a profitable and seasonable use of it in the whole course of our lives: even for Jesus Christ sake, his blessed Son, and our alone BSaviour. To whom, &c.