necessities of employments into pride and covetousness, just as the sot and epicure turn the necessities of eating and drinking into gluttony and drunkenness. Now he that is up early and late, that sweats and labours for these ends, that he may be some time or other rich, and live in pleasure and indulgence, lives no more to the glory of God, than he that plays and games for the same ends. For though there is a great difference between trading and gaming, yet most of that difference is lost, when men once trade with the same desires and tempers, and for the same ends that others game. Charity and fine dressing are things very different; but if men give alms for the same reasons that others dress fine, only to be seen and admired, charity is then but like the vanity of fine clothes. In like manner, if the same motives make some people painful and industrious in their trades, which make others constant at gaming, such pains are but like the pains of gaming.

Calidus has traded above thirty years in the greatest city of the kingdom; he has been so many years constantly increasing his trade and his fortune. Every hour of the day is with him an hour of business; and though he eats and drinks very heartily, yet every meal seems to be in a hurry, and he would say grace if he had time. Calidus ends every day at the tavern, but has not leisure to be there till near nine o'clock. He is always forced to drink a good hearty glass, to drive thoughts of business out of his head, and make his spirits drowsy enough for sleep. He does business all the time that he is rising, and has settled several matters before he can get to his compting-room. His prayers are a short ejaculation or two, which he never misses in stormy tempestuous weather, because he has always something or other at sea. Calidus will tell you with great pleasure, that he has been in this burry for so many years, and that it must have killed him long ago, but that it has been a rule with him, to get out of the town every Saturday, and make the Sunday a day of quiet and good refreshment in the country.

He is now so rich that he would leave off his business, and amuse his old age with building and furnishing a fine house in the country, but that he is afraid he should

grow melancholy if he was to quit his business. He will tell you with great gravity, that it is a dangerous thing for a man that has been used to get money, ever to leave it off. If thoughts of religion happen at any time to steal into his head, Calidus contents himself with thinking that he never was a friend to heretics and infidels, that he has always been civil to the minister of his parish, and very often given something to the charityschools.

Now this way of life is at such a distance from all the doctrine and discipline of Christianity,' that no one can live in it through ignorance or frailty. Calidus can no

St. John iii. 1 Pet. ii. 11. Coloss. iii. 1.

more imagine, that he is born again of the spirit; that he is in Christ a new creature; that he lives here as a stranger and pilgrim, setting his affections upon things above, and laying up treasures in heaven. He can no more imagine this, than he can think that he has been all his life an apostle, working miracles and preaching the gospel.

It must also be owned that the generality of trading peo ple, especially in great towns, are too much like Calidus. You see them all the week buried in business, unable to think of any thing else; and then spending the Sunday in idleness and refreshment, in wandering into the country, in such visits and jovial meetings, as make it often the worst day of the week.

Now they do not live thus, because they cannot support themselves with less care and application to business; but they live thus because they want to grow rich in their trades, and to maintain their families in some such figure and degree of finery, as a reasonable christian life had no occasion for. Take away but this temper, and then people of all trades, will find themselves at leisure to live every day like Christians, to be careful of every duty of the Gospel, to live in a visible course of religion, and be every day strict observers both of private and public prayer.

Now the only way to do this, is for people to consider their trade, as something that they are obliged to devote to the glory of God, something that they are to do only in such a manner, as that they may make it a duty to

Not with

Ephes. vi. 5.
Col. iii. 22,

him. Nothing can be right in business, that is not under these rules. The apostle commands servants to be obedient to their masters in singleness of heart as unto Christ. eye-service as men-pleasers, but as the servants of Christ, doing the will of God from the heart. With good will doing service as unto the Lord, and not unto men.

23.

This passage sufficiently shews; that all Christians are to live wholly unto God in every state and condition, doing the work of their common calling in such a manner, and for such ends, as to make it a part of their devotion or service to God. For certainly if poor slaves are not to comply with their business as men pleasers, if they are to look wholly unto God in all their actions, and serve in singleness of heart, as unto the Lord, surely men of other employments and conditions must be as much obliged to go through their business with the same singleness of heart; not as pleasing the vanity of their own minds, not as gratifying their own selfish, worldly passions, but as the servants of God in all that they have to do. For surely no one will say that a slave is to devote his state of life unto God, and make the will of God the sole rule and end of his service, but that a tradesman need not act with the same spirit of devotion in his business. For this is as absurd, as to make it necessary for one man to be more just or faithful than another.

It is therefore absolutely certain, that no Christian is to enter any further into business, nor for other ends, any than such as he can in singleness of heart offer unto God, as a reasonable service. For the son of God has redeemed us for this only end, that we should by a life of reason and piety, live to the glory of God; this is the only rule and measure for every order and state of life. Without this rule, the most lawful employment becomes a sinful state of life.

Take away this from the life of a clergyman, and his holy profession serves only to expose him to a greater damnation. Take away this from tradesmen, and shops are but so many houses of greediness and filthy lucre.Take away this from gentlemen, and the course of their life becomes a course of sensuality, pride and wanton

ness. Take away this rule from our tables, and all falls into gluttony and drunkenness. Take away, this measure from our dress and habits, and all is turned into such paint, and glitter, and ridiculous ornaments, as are a real shame to the wearer. Take away this from the use of our fortunes, and you will find people sparing in nothing but charity. Take away this from our diversions, and you will find no sports too silly, nor any entertainments too vain and corrupt to be the pleasure of Christians.

If therefore we desire to live unto God, it is necessary to bring our whole life under this law, to make his glory the sole rule and measure of our acting in every employment of life. For there is no other true devotion, but this of living devoted to God in the common business of our lives.

Colloss. iii. 1. 1 Pet. i. 15,

So that men must not content themselves with the lawfulness of their employments, but must consider whether they use them as they are to use every thing, as strangers and pilgrims, that are baptized into the ressurrection of Jesus 16, Christ, that are to follow him in a wise Eph. v. 26, 27. and heavenly course of life, in the mortification of all worldly desires, and in purifying and preparing their souls for the blessed enjoyment of God.

For to be vain, or proud, or covetous, or ambitious in the common course of our business, is as contrary to these holy tempers of Christianity, as cheating and dishonesty.

that

If a glutton was to say in excuse of his gluttony, he only eats such things as it is lawful to eat, he would make as good an excuse for himself as the greedy, covetous, ambitious tradesman, that should say, he only deals in lawful business. For as a Christian is not only required to be honest, but to be of a Christian spirit, and make his life an exercise of humility, repentance and heavenly affection, so all tempers that are contrary to these, are as contrary to Christianity, as cheating is con trary to honesty.

So that the matter plainly comes to this; all irregular tempers in trade and business, are but like irregular tem pers in eating and drinking.

Proud views and vain desires in our worldly employ.. ments, are as truly vices and corruptions, as hypocrisy in prayer, or vanity in alms.. And there can be no reason given why vanity in our alms should make us odious to God, but what will prove any other kind of pride to be equally odious. He that labours and toils in a calling, that he makes a figure in the world, and draws the eyes of people upon the splendour of his condition is as far from the pious humility of a Christian, as he that gives alms that he may be seen of men. For the reason why pride, and vanity in our prayers and alms renders them an unacceptable service to God, is not because there is any thing particular in prayer and alms that cannot allow of pride, but because pride is in no respect, nor in any thing made for man: it destroys the piety of our prayers and alms, because it destroys the piety of every thing that it touches, and renders every action that it governs, incapable of being offered unto God.

So that if we could so divide ourselves, as to be humble in some respects, and proud in others, such humility would be of no service to us, because God requires us as truly to be humble in all our actions and designs, as to be true and honest in all our actions and designs.

And as a man is not honest and true, because he is so to a great many people, or upon several occasions, but because truth and honesty is the measure of all his dealings with every body; so the case is the same in humility, or any other temper, it must be the general ruling habit of our minds and extend itself to all our actions and designs, before it can be imputed to us.

We indeed sometimes talk, as if a man might be humble in some things and proud in others, humble in his dress, but proud of his learning, humble in his person, but proud in his views and designs. But though this may pass in common discourse, where few things are said according to strict truth, it cannot be allowed when we examine into the nature of our actions.

It is very possible for a man that lives by cheating, to be very punctual in paying for what he buys; but then every one is assured, that he does not do so out of any principle of true honesty.

In like manner it is very possible for a man that is