IN St. Paul's Epistle to the Ro­mans, among divers excellent rules of life, prescribed by that great Master, this is one, [...]. Rom. 12. 1 [...]. Be not slothfull in business, or to business; And in the 2d Epistle to the Corin­thians, among other principal ver­tues, or worthy accomplishments, for abounding wherein the Apostle commendeth those Christians, [...], 2 Cor. 8. 7. he ranketh all diligence, or industry [Page 2] exercised in all affairs and duties in­cumbent on them: this is that ver­tue, the practice whereof in this moral precept or advice the Royal Preacher doth recommend unto us; being indeed an eminent vertue, of very general use, and powerfull in­fluence upon the management of all our affairs, or in the conduct of our whole life.

Industry, I say, in general touch­ing all matters incident, which our hand findeth to doe, that is, which dispensation of providence doth of­fer, or which choice of reason em­braceth, for employing our active powers of soul and body, the Wise­man doth recommend; and to pres­sing the observance of his advice (waving all curious remarks either Critical or Logical upon the words) I shall presently apply my discourse, proposing divers considerations apt to excite us thereto; onely first let me briefly describe it, for our bet­ter apprehension of its true notion and nature.

[Page 3] By Industry we understand a se­rious and steady application of mind, joined with a vigorous exercise of our active faculties in prosecution of any reasonable, honest, usefull de­sign, in order to the accomplish­ment, or attainment of some con­siderable good; as for instance, a Merchant is industrious, who conti­nueth intent and active in driving on his trade for acquiring wealth; a Souldier is industrious, who is watch­full for occasion, and earnest in acti­on toward obtaining the victory; And a Scholar is industrious, who doth assiduously bend his mind to study for getting knowledge.

Industry doth not consist merely in action; for that is incessant in all persons, [...], &c. Chrys. in Act. Or. 35▪ our mind being a restless thing, never abiding in a total ces­sation from thought or from design, (being, like a ship in the sea, if not steered to some good purpose by reason, yet tossed by the waves of fancy, or driven by the winds of temptation somewhither.) But the [Page 4] direction of our mind to some good end, without roving or flinching, in a streight and steady course, draw­ing after it our active powers in exe­cution thereof, doth constitute in­dustry; the which therefore usually is attended with labour and pain; for our mind (which naturally doth affect variety and liberty, being apt to loath familiar objects, and to be weary of any constraint) is not ea­sily kept in a constant attention to the same thing; And the Spirits employed in thought are prone to flutter and fly away, so that it is hard to fix them; And the corpo­real instruments of action being strained to a high pitch, or detain­ed in a tone will soon feel a lassi­tude, somewhat offensive to nature; Whence labour or pain is common­ly reckoned an ingredient of indu­stry; and laboriousness is a name signifying it; upon which accompt this vertue (as involving labour) deserveth a peculiar commendation; it being then most laudable to fol­low [Page 5] the dictates of reason, when so doing is attended with difficulty and trouble.

Such in general I conceive to be the nature of Industry; to the prac­tice whereof the following conside­rations may induce.

1. We may consider that Indu­stry doth befit the constitution and frame of our nature; all the facul­ties of our soul and organs of our body being adapted in a congruity and tendency thereto: Our hands are suted for work, our feet for tra­vel, our senses to watch for occa­sion of pursuing good and eschewing evil; our reason to plod and con­trive ways of employing the other parts and powers; all these, I say, are formed for action; and that not in a loose and gadding way, or in a slack and remiss degree, but in re­gard to determinate ends, with vi­gour requisite to attain them; and especially our appetites do prompt to industry, as inclining to things not obtainable without it; accord­ing [Page 6] to that Aphorism of the Wise­man, [...]— The desire of the slothfull killeth him, Prov. 21. 25. 13. 4. for his hands refuse to labour; that is, he is apt to desire things which he cannot attain without pains; and not enduring them, he for want thereof doth feel a deadly smart and anguish: wherefore in not being in­dustrious we defeat the intent of our Maker; we pervert his work and gifts; we forfeit the use and bene­fit of our faculties; we are bad hus­bands of nature's stock.

2. In consequence hereto Industry doth preserve and perfect our na­ture; keeping it in good tune and temper; improving and advancing it toward its best state. The labour of our mind in attentive meditation and study doth render it capable and patient of thinking upon any object or occasion; doth polish and refine it by use; doth enlarge it by accession of habits; doth quicken and rowse our Spirits, dilating and diffusing them into their proper [Page 7] chanels: The very labour of our body doth keep the organs of acti­on sound and clean, discussing fogs and superfluous humours, opening passages, distributing nourishment, exciting vital heat: Barring the use of it, no good constitution of soul or body can subsist; [...], &c. Chrys. in Act. Orat. 35. but a foul rust, a dull numness, a resty listlesness, a heavy unwieldiness must seise on us; our spirits will be stifled and choak­ed, our hearts will grow faint and languid, [...], &c. Ibid. our parts will flag and de­cay; the vigour of our mind, and the health of our body will be much impaired.

It is with us as with other things in nature, [...], &c. Chrys. ibid. which by motion are pre­served in their native purity and perfection, in their sweetness, in their lustre, rest corrupting, deba­sing and defiling them; If the wa­ter runneth, it holdeth clear, sweet and fresh; but stagnation turneth it into a noisome puddle; If the air is fanned by winds, it is pure and wholsome, but from being shut up [Page 8] it groweth thick and putrid; If me­tals be employed, they abide smooth and splendid; but lay them up, and they soon contract rust; If the earth is belaboured with cul­ture, Neglectis urenda silix innasci­tur agris. Hor. Serm. 1. 3. it yieldeth corn; but lying neglected, it will be overgrown with brakes and thist­les; Plut. [...]. p. 3. and the better its soil is, the ranker weeds it will produce; all nature is upheld in its being, order and state by constant agitation; e­very creature is incessantly imploy­ed in action conformable to its de­signed end and use; In like manner the preservation and improvement of our faculties depends on their con­stant exercise.

3. As we naturally were compo­sed, so by divine appointment we were originally designed for indu­stry; God did not intend that man should live idl [...] even in his best state; or should enjoy happiness without taking pains; but did provide work enough even in Paradise it self; for [Page 9] The Lord God (saith the Text) took man, Gen. 2. 15. and put him into the garden of Eden to dress it, and to keep it; so that had we continued happy, we must have been ever busie, by our industry sustaining our life, and se­curing our pleasure; otherwise weeds might have overgrown Paradise, and that of Solomon might have been ap­plicable to Adam, Prov. 24. 30, 31. I went by the field of the slothfull, and by the vineyard of the man void of understanding, and loe it was all grown over with thorns, and nettles had covered the face thereof.

4. By our transgression and fall the necessity of industry (together with a difficulty of obtaining good, and avoiding evil) was encreased to us; being ordained both as a just punishment for our offence, and as an expedient remedy of our needs: for thereupon the ground was cursed to bring forth thorns and thistles to us, Gen. 3. 17—▪ and it was our doom pronounced by God's own mouth, In the sweat of thy face shalt thou eat bread till [Page 10] thou return unto the ground; so that now labour is fatally natural to us; now Man (as Job saith) is born to labour as the sparks fly upward, Job 5. 7. [...]. LXX. Interp. Now great travel ( as the Son of Sirach saith) is created for every man; ( [...], &c. Ecclus. 40. 1.) and a heavy yoke is upon the sons of Adam, &c. (or as the Vultur's Chickens soar aloft, ac­cording to the Greek Interpreters.

5. Accordingly our condition and circumstances in the World are so ordered, as to require industry; so that without it we cannot support our life in any comfort or conveni­ence; whence St. Paul's charge up­on the Thessalonians, [...] Thess. 3. 10. that If any one would not work, neither should he eat, is in a manner a general law impo­sed on mankind by the exigency of our state; according to that of So­lomon; Prov. 19. 15. The idle soul shall suffer hun­ger, Prov. 20. 4. and, The sluggard who will not plow by reason of the cold, shall beg in harvest, and have nothing.

[Page 11] Of all our many necessities none can be supplied without pains, where­in all men are obliged to bear a share; Every man is to work for his food, for his apparel, for all his accommo­dations, either immediately and di­rectly, or by commutation and e­quivalence; for the Gentleman him­self cannot (at least worthily, and inculpably) obtain them otherwise, than by redeeming them from the Plowman, and the Artificer by com­pensation of other cares and pains, conducible to publick good.

The wise Poet did observe well, Virg. Georg. [...]. when he said, ‘—Pater ipse colendi Haud facilem esse viam voluit—’ and St. Chrysostome doth propose the same observation, that God to whet our mind, and keep us from moping, —curis acuens mortalia corda▪ Nec torpere gravi passus sua reg­na veterno. Virg. Ibid. would not that we should easi­ly come by the fruits of the earth, without em­ploying much art and many pains; [...], &c. Chrysost. in Act. Hom. 35. in order [Page 12] thereto there must be skill used i [...] observing seasons, and preparing th [...] ground; there must be labour spen [...] in manuring, in delving and plowing, in sowing, in weeding, in fencing it; there must be pains taken in reaping, in gathering, in laying up, in threshing, and dressing th [...] fruit e'er we can enjoy it: so muc [...] industry is needfull to get bread and if we list to fare more daintily we must either hunt for it, using craft and toil to catch it out of the woods, the water, the air; or we must carefully wait on those creatures, of which we would serve ou [...] selves, feeding them that they may feed us; such industry is required to preserve mankind from starving▪ And to guard it from other incon­veniencies, mischiefs and dangers surrounding us, it is no less requi­site; for to shelter us from impressi­ons of weather, we must spin, we must weave, we must build; and in order thereto we must scrape in­to the bowels of the earth to find [Page 13] our tools, we must sweat at the Anvil to forge them for our use; we must frame arms to defend our safety, and our store from the as­saults of wild beasts, or of more dan­gerous neighbours, wild men. To furnish accommodations for our cu­riosity and pleasure, or to provide for the convenience and ornament of our life, still greater measures of industry are demanded; to satisfie those intents a thousand contrivan­ces of art, a thousand ways of trade and business do serve, without which they are not attainable. In what­ever condition any man is, in what state soever he be placed, whatso­ever calling or way of life he doth embrace, some peculiar business is thence imposed on him, which he cannot with any advantage or good success, with any grace, with any comfort to himself, or satisfaction to others manage without compe­tent industry; nothing will go on of it self, without our care to direct it, and our pains to hold it, and for­ward [Page 14] it in the right course: A [...] which things shew, that Divine Wisdom did intend, that we should liv [...] in the exercise of industry, or no well without it; having so many needs to be supplied, so many desires to be appeased thereby; being exposed to so many troubles an [...] difficulties, from which we canno [...] extricate our selves without it. Bu [...] farther yet,

6. Let us consider; that industry hath annexed thereto, by divine appointment and promise, the fairest fruits, and the richest rewards: Al [...] good things (being either such in themselves, or made such by hu­mane esteem) are the fruits of in­dustry; ordered to sprout from it under the protection, and influence of God's blessing, which commonly doth attend it.

All good things indeed are the gifts of God, and freely dispensed by his hand; but he doth not give them absolutely without condi­tion, nor miraculously without [Page 15] concurrence of ordinary means; By supporting our active powers, and supplying needfull aid to our endeavours; Psal. 37. 3, 23. by directing and up­holding us in the course of our acti­ons; Prov. 3. 6. by preventing or removing ob­stacles that might cross us; by grant­ing that final success, which depend­eth on his pleasure, Dii laboribus omnia vendunt. Jud. 6. 36. 7. 7. he doth confer them on us; Our hand commonly is God's hand, by which he work­eth good, 2 Kings 5. 2. and reacheth out benefits to us; Josh. 1. 7, 9. governing and wielding it as he pleaseth.

God indeed could not well pro­ceed otherwise in dispensing his fa­vours to us; not well, I say; that is, not without subverting the me­thod of things which himself hath established; not without slighting and voiding his own first bounty, or rendring the common gifts of nature (our reason, [...]. Chrys. in Eph. Orat. 2. our senses, our active powers) vain and useless; not without making us uncapable of any praise, or any reward, which sup­pose works atchieved by our earnest [Page 16] endeavour; not without depriving us of that sweetest content, which springeth from enjoying the fruit of our labour.

Hence it is, [...]. Chrys. in Joh. Or. 36. Josh. 1. 7.— that whatever in Ho­ly Scripture is called the gift of God, is otherwhile affirmed to be the effect of industry; it being the usefull condition upon which, and the instrument whereby divine pro­vidence conveyeth good things to us: What God said to Joshua, doth imply the general method of his proceeding, Onely be thou strong and courageous—that thou mayst prosper whithersoever thou goest. [...]. Chrys. Tom. 5. Or. 28.

Hence whatever we are directed to pray for, [...]. we are also exhorted to work for; declaring thereby, that we are serious in our devotion, and do not mock God, asking that of him, which we deem not worth our pains to acquire; Cato apud Sall. in bello Catil. It was well said of Cato in Sallust; Vigilando, a­gendo, [Page 17] consulendo prosperè omnia ce­dunt, ubi socordiae tè atque ignaviae tradideris, nequicquam Deos implores, irati infestique sunt. [...]. Plut. Apopth. Lac. We are bid to pray even for our daily bread, yet we may starve if we do not work for it; and in S. Paul's judgment deserve to do so.

Hence we are bound to thank God for all those things, for the want of which we must thank our selves, and condemn our own sloth.

Hence although we should cast our care on God, and rely on his providence, being solicitous for no­thing; yet we must not so trust him, as to tempt him, by neglect­ing the means, which he doth offer, of relieving our selves; to be pre­sumptuously slothfull, being no less blameable, than to be distrustfully carefull.

Hence God in all such cases, when we do need any good thing, is said to be our helper and succourer to the obtaining it; which doth imply that we must co-operate with him; [Page 18] and join our forces to those, which He doth afford; so that as we can doe nothing without him, so he will doe nothing without us; yea so that sometime we are said also to help God; Curse ye Meroz, curse ye bitterly the inhabitants thereof, Judg. 5. 13. be­cause they came not to the help of the Lord; to the help of the Lord a­gainst the mighty. If ever God doth perform all, Psal. 72. 12. 22. 11. without humane labour conspiring, it is onely in behalf of those, 2 Cor. 12. 10. who are ready to doe their best, 2 Chron. 14. 11. but unable to do any thing, being over-powered by the insuper­able difficulty of things: 1 Sam. 14. 6. But He never doth act miracles, or controll nature; he never doth stretch forth his arm, or interpose special power in favour of wilfull and affected sluggards.

In fine, it is very plain both in common experience, declaring the course of providence; and in Holy Scripture, expressing God's intenti­on, that Almighty God doth hold forth all good things as the prizes [Page 19] and recompences of our vigilant care, and painfull endeavour; as by surveying particulars we may clear­ly discern.

Nothing is more gratefull to men, than prosperous success in their under­takings, [...]. Antiph. whereby they attain their ends, satisfie their desires, save their pains, Quodcunque imperavit sibi animus, obti­nuit, &c. Sen. de Ir. 2. 12. and come off with credit; this commonly is the effect of In­dustry, (which commandeth for­tune, to which all things submit and serve,) and scarce ever is found without it; An industrious person, who as such is not apt to attempt things impossible or unpracticable, can hardly fail of compassing his designs, because he will apply all means requisite, and bend all his forces thereto; striving to break through all difficulties, and to sub­due all oppositions thwarting his purposes: but nothing of worth or weight, can be atchieved with half a mind, with a faint heart, with a lame endeavour; Any enterprize undertaken without resolution, ma­naged [Page 20] without care, prosecuted with­out vigour, will easily be dashed and prove abortive, ending in disap­pointment, damage, disgrace and dissatisfaction; so the Wise-man doth assure us; Prov. 13. 4. 21. 25. The soul (saith he) of the sluggard desireth and hath nothing, but the soul of the diligent shall be made fat; the one pineth away with ineffectual and fruitless desires; the other thriveth upon satisfaction in prosperous success.

Plentifull accommodations for our sustenance and convenience all men will agree to be very desireable; Prov. 15. 30. and these are indeed the blessings of him, Psal. 65. 9, 11. who visiteth the earth and en­richeth it; Gen. 21. 28. who crowneth the year with his goodness; and whose clouds drop fatness; but they are so dispen­sed by Heaven, that industry must concur therewith in deriving them to us, and sloth will debar us of them; Prov. 21. 11. for He (saith the Holy Ora­cle) that tilleth his land, Prov 21. 5. ( deest in LXX.) shall be sa­tisfied with bread; and the thoughts of the diligent alone tend to plente­ousness; Prov. 20. 4. Prov. 19. 15. [Page 21] but The sluggard shall beg in harvest, and have nothing; and The idle soul shall suffer hunger.

Wealth is that, which generally men of all things are wont to af­fect and covet with most ardent de­sire, as the great store-house of their needs and conveniences; the sure bulwark of their state and dignity; the universal instrument of com­passing their designs, and pleasures; And most evident it is, that in the natural course of things industry is the way to acquire it, to secure it, to improve and enlarge it; the which course pursued innocently and modestly, God will be so far from obstructing, that he will fur­ther, and bless it; for that indeed it would be a flaw in providence, if honest industry, using the means it affordeth should fail of procuring a competency; which joined with a pious contentedness in St. Paul's computation is great wealth. 1 Tim. 6. 6. Prov. 15. 16. Where­fore although Solomon telleth us, Prov. 10. 22. 22. 4. 2 Chron. 29. 1 [...]. Eccles. 5. 19. that the blessing of the Lord is that which [Page 22] maketh rich; yet doth he not for­get or contradict himself, when he also doth affirm, that The hand of the diligent maketh rich; Prov. 10. 4. 13. 11. and that He who gathereth by labour shall en­crease; Eccles. 6. 1, 2. St. Paul exhor­teth to work with our hands, [...]. because God blesseth the in­dustrious, and by his own hand, as the most proper instrument, maketh him rich; 1 Thess. 4. 12. when the Preacher said, Prov. 23. 21. There is a man, Prov. 18. 9. to whom God hath given riches and wealth, he knew well enough what man it was, to whom God giveth them, and that sluggards were not fit objects of that liberality; for he had observed it to be their doom to be poor and beg­garly, their nature to waste and im­bezil an estate; He could assure us, that drowsiness shall cloath a man with rags; He could propound it as a certain observation, that He who is slothfull in his work, is brother to a great waster; or that want of indu­stry in our business will no less im­pair our estate, than prodigality it self; He could more than once warn the slothfull, Prov. 10. 4. that if he did sleep on, [Page 23] or persist in his sluggish way, indi­gency would surprize and seise on him with an insupportable violence; So (saith he) shall thy poverty come as one that travelleth, Prov. 6. 11. 24. 32. and thy want as an armed man.

Another darling of humane af­fection (and a jewel indeed of con­siderable worth and use in our life) is honour, or reputation among men: this also plainly, after the common reason and course of things, is pur­chased and preserved by industry; For he that aspireth to worthy things, and assayeth laudable de­signs, pursuing them steadily with serious application of heart, and re­solute activity, will rarely fail of good success, and consequently will not miss honour, which ever doth crown victory; And if he should hap to fail in his design, yet he will not lose his credit; for having meant well, and done his best, all will be ready to excuse, many to commend him; The very qualities which in­dustry doth exercise, and the effects [Page 24] which it doth produce, do beget honour; as being ornaments of our person and state. God himself (from whom honour cometh, 1 Chron. 29. 11. and whose spe­cial prerogative it is to bestow it, Dan. 5. 18. he, Eccles. 5. 19. as King of the World, being the fountain of honour) will be con­cerned to dignifie an industrious management of his gifts with that natural and proper recompence thereof; conducting him, who fair­ly treadeth in the path of honour, that he shall safely arrive unto it. It is therefore a matter of easie ob­servation which the wise Prince doth prompt us to mark; Seest thou a man diligent in his business, Prov. 22. 29. he shall stand before kings, he shall not stand before mean men; that is, diligence, as it is the fairest, so it is the surest way to the best preferment; as it qualifieth a man for employment, and rendreth him usefull to the World, so it will procure worthy employment for him, and attract the World to him; as the same great Authour again doth assert; [Page 25] The hand, Prov. 12. 24. saith he, of the diligent shall bear rule; Yea, so honourable a thing is Industry it self; that an exercise thereof in the meanest rank is productive of esteem, Prov. 27. 18. [...]. as the Wise­man again doth observe and tell us; He that waiteth on his master, (that is, with diligence attendeth on the business committed to him) shall be honoured.

No industrious man is contempti­ble: for he is ever looked upon as being in a way of thriving, of work­ing himself out from any straits, of advancing himself into a better con­dition. But without industry we cannot expect any thing, but dis­respect, shame and reproach, which are the certain portion of the sloth­full; he not having the heart to en­terprize, or the resolution and pati­ence to atchieve any thing, deser­ving regard, or apt to procure it; he wanting all the ornaments, and good fruits that grow from indu­stry; he being onely fit for a sor­did, and servile condition; whence [Page 26] the slothfull (saith Solomon) shall be under tribute; Prov. 12. 24. [...]. Prov. 10. 5. and, He that sleepeth in harvest, is a son that causeth shame; He causeth it to his relations by his beggarly accoustrements, he causeth it much more to himself, by his de­spicable faultiness, and by the dis­gracefull consequences of it.

Another yet more pretious good, far surpassing all external advanta­ges of our state; the which in the judgment of him who (together with it having a full possession of all secular prosperity, wealth, dignity and power) was best able to prize it, Prov. 8. 11. 3. 14, 15. 4. 7. Job 28. 18. is better than rubies, and incom­parably doth excell all things, that may be desired, as ennobling, en­riching, and imbellishing our better part; Wisedom, I mean, or a good comprehension, and right judgment about matters of highest importance to us, is the prize of industry, and not to be gained without it; Na­ture conferreth little thereto, for­tune contributeth much less; it cannot be bought at any rate; It [Page 27] cannot (saith Job) be gotten for gold, Nec rude quid prosit video ingenium. Hor. de Art. neither shall silver be weighed for the price thereof; It cannot be valued with the gold of Ophir, Job 28. 15— with the pre­tious Onyx, or the Sapphire; It is the off-spring of watchfull observa­tion and experience, of serious me­ditation and study; of carefull re­flexion on things, marking, com­paring and weighing their nature, their worth, their tendencies and consequences; these are needfull to the getting of wisedom, because truth which it seeketh commonly doth not lie in the surface, obvious to a superficial glance, nor onely dependeth on a simple consideration of few things; but is lodged deep in the bowels of things, and under a knotty complication of various matters; so that we must dig to come at it, and labour in unfolding it; Nor is it an easie task to void the prejudices springing from incli­nation or temper, from education or custome, from passion and in­terest, which cloud the mind, and [Page 28] obstruct the attainment of wise­dom.

If we will have it, we must get it as Solomon himself did, that great Master of it; Eccles. 1. 17. 2. 3. how was that? I gave, saith he, my heart to know wisedom: He, who made it his option and choice before all things; 1 King. 3. 9. 4. 29. who so earnestly and so happily did pray for it; Sap. 8. 21. 9. 17. upon whom it is so expressly said, Eccles. 2. 26. that God in a special manner, and plentifull measure did bestow it; Jam. 1. 5. who averreth God to be the sole donour of it, (for, The Lord, saith he) giveth wisedom, Prov. 2. 6. out of his mouth cometh knowledge and under­standing,) yet even he, did first give his heart to it, before it was given into his heart: he did not onely gape for it, to receive it by mere infusion; but he worked and studi­ed hard for it: he was indeed a great student, an inquisitive searcher into nature, a curious observer of the World, a profound considerer and comparer of things; and by that industrious course, promoted [Page 29] by divine blessing, he did arrive to that great stock of so renowned a wisedom.

And the same method it is, which he prescribeth to us for getting it; exhorting us, Prov. 22. 3, 4. 1. 5. that we incline our ear unto wisedom, and apply our heart to understanding; that we cry after knowledge, and lift up our voice for understanding; that we seek her as silver, and search for her, as for hid treasures; in following which course he doth assure us of good success; for then (saith he) shalt thou under­stand the fear of the Lord, Prov. 2. 5. and find the knowledge of God, which is the head or chief part of wisedom; And Blessed (saith he again, in the per­son and place of wisedom it self) is the man, Prov. 8. 34— that heareth me, watching daily at my gates, waiting at the posts of my doors; for he that findeth me findeth life, and shall obtain favour of the Lord; It is the way, he sup­poseth of finding wisedom, to watch assiduously, to wait diligently upon the means of attaining her; and [Page 30] how infallible the acquist of her i [...] thereby, she doth again by his mouth thus acquaint us; Prov. 8. 17. I love them tha [...] love me, and those that seek me ear [...] shall find me; Sap. 6. 12, 13, 14. and She (saith hi [...] imitatour) is easily seen of them tha [...] love her, and found of such as see [...] her; whoso seeketh her early, shal [...] have no great travel, for he shall fin [...] her sitting at his doors.

This indeed is the onely way idleness is not capable of so rich and noble a purchase; a slothfull person may be conceited (yea needs must be so) but he can never be wise▪ A sluggard (saith Solomon) is wiser in his own conceit, Prov. 26. 16. than seven men that can render a reason; this conceit o [...] wisedom is a natural issue of his ig­norance; and 'tis indeed no small part of his folly, that he doth not perceive it; being no less stupid in reflexion on his own mind, than in considering other matters; Being always in a slumber, he will often fall into such pleasant dreams; and no wonder that he should presume [Page 31] upon abundance of knowledge who not listning to take any pains in the search or discussion of things, doth snatch the first appearances, doth embrace every suggestion of his fancy, every conceit gratifying his humour, for truth.

What should I speak of learning, or the knowledge of various things, transcending vulgar apprehension? who knoweth not that we cannot otherwise reach any part of that than by assiduous study and con­templation? who doth not find that all the power in the World is not able to command, nor all the wealth of the Indies to purchase one noti­on? who can be ignorant, that no wit alone, or strength of parts can suffice, without great industry to frame any science, to learn any one tongue, to know the hi­story of nature, Qui cupit optatam cursu con­tingere metam, Multa tulít, fecitque puer, sudavit & alsit. Hor. de Art. or of pro­vidence? It is certainly by Horace's method, ‘Multa tulít, fecitque puer,—’ [Page 32] by much exercise and endurance of pains, that any one can arrive to the mark of being learned or skil­full in any sort of knowledge.

But farther yet, Vertue, the no­blest endowment, [...]. Chrys. in Joh. Or. 36. and richest pos­session whereof man is capable; the glory of our nature, the beauty of our soul, the goodliest ornament, and the firmest support of our life; that also is the fruit and blessing of industry; that of all things most indispensably doth need and require it. [...]. Syn. de Pro­vid. 2. It doth not grow in us by na­ture, nor befall us by fortune; for nature is so far from producing it, that it yieldeth mighty obstacles and resistences to its birth, there be­ing in the best dispositions much averseness from good, and great proneness to evil; Fortune doth not further its acquists, but casteth in rubs and hinderances thereto, every condition presenting its al­lurements, or its affrightments from it; all things within us, and about us conspire to render its production, and its practice laborious.

[Page 33] It is ('tis true) a gift of Heaven, and cannot be obtained without a special influence of Divine grace, but it is given as children are (of whom it is said, Psal. 127. 3. Loe children are an heritage of the Lord, and the fruit of the womb is his reward) not without sore travel and labour of the mo­ther, not without grievous difficul­ty and pangs in the birth: In our conversion to embrace vertue God doth guide us; but to what? to sit still? no, to walk, to run in his ways; Grace doth move us, but whereto? to doe nothing? no, but to stir, Rom. 8. 26. [...]. and act vigorously; The holy Spirit doth help our infirmities; but how could it help them, if we did not conjoin our best (though weak) endeavours with its operations? to what doth it [...], Heb. 12. 4. or co-help us, Rom. 2. 10. but to strive against sin, to work righteousness, Act. 10. 35. to perform du­ty with earnest intention of mind, [...], &c. Chrys. Tom. 5. Or. 28. and laborious activity? God (saith [Page 34] S. Chrysostome) hath parted vertue with us, and neither hath left all to be in us, lest we should be elated to pride, nor himself hath taken all, lest we should decline to sloth [...]. Bas. Const. Mon. cap. 15..

Indeed the very nature and es­sence of vertue doth consist in the most difficult and painfull efforts of soul; in the extirpating rooted pre­judices and notions from our under­standing; in bending a stiff will, and rectifying crooked inclinations; in over-ruling a rebellious temper; in curbing eager and importunate appetites; in taming wild passions; in withstanding violent temptati­ons; in surmounting many difficul­ties, and sustaining many troubles; in strugling with various unruly lusts within, and encountring many stout enemies abroad, which assault our reason, and war against our soul: [Page 35] In such exercises its very being li­eth; its birth, its growth, its sub­sistence dependeth on them; so that from any discontinuance or remissi­on of them it would soon decay, languish away, and perish.

What attention, what circum­spection, and vigilancy of mind, what intention of spirit, what force of resolution, what command and care over our selves doth it require, to keep our hearts from vain thoughts, and evil desires; to guard our tongue from wanton, unjust, uncharitable discourse; to order our steps uprightly and steadily in all the paths of duty? [...]; Chrys. in Joh. Or. 36. and what (as St. Chry­sostome asketh) of all things belong­ing to vertue is not laborious? it is no small task to know it, wherein it consisteth, and what it demand­eth of us; it is a far more painfull thing to conform our practice unto its rules and dictates.

[Page 36] If travelling in a rough way; [...] [...], [...]— Hes. [...]. if climbing up a steep hill; if combating stern foes, and fighting sharp battels; if cros­sing the grain of our nature and desires; if continually holding a strict rein over all our parts and powers, be things of la­bour and trouble, then greatly such is the practice of vertue.

Indeed each vertue hath its pecu­liar difficulty, needing much labour to master it: 1 Thess. 1. 3. Faith is called [...], 2 Thess. 1. 11. the work of faith, and it is no such easie work, Joh. 6. 29. as may be ima­gined, to bring our hearts unto a thorough persuasion about truths crossing our sensual conceits, and controlling our peevish humours; unto a perfect submission of our understanding, and resignation of our will to whatever God teacheth or prescribeth; to a firm resolution of adhering to that profession, which exacteth of us so much pains, and exposeth us to so many troubles.

[Page 37] Charity is also a laborious exercise of many good works, and he that will practise it must in divers ways labour hardly; He must labour in voiding from his soul many dispo­sitions deeply radicated therein by nature, opinion and custome (envy, frowardness, stubbornness, perverse and vain selfishness, from whence wrath, revenge, spite and malice do spring forth;) Gal. 6. 10. He must labour in effectual performance of all good offices, and in catching all occasi­ons of doing good; He must exert that [...], 1 Thess. 1. 3. that labour of love, Heb. 6. 10. whereof St. Paul doth speak; He must (as that holy Apostle directeth, Eph. 4. 28. not onely in precept, Act. 20. 35. but by his own practice) work with his own hands, that he may supply the wants of his neighbour.

Hope it self (which one would think, [...]. when grounded well, Heb. 10. 23. should be a no less easie, Heb. 6. 19. than pleasant du­ty) doth need much labour to pre­serve it safe, 1 Thess. 1. 3. streight and stable, Heb. 10. 36. a­mong the many waves and billows [Page 38] of temptation assaying to shake and subvert it; Heb. 6. 11. whence a patience of hope is recommended to us; [...]. and we so often are exhorted to hold it fast, Heb. 3. 6, 14. to keep it sure, 2 Pet. 1. 10. firm and unshaken to the end.

Temperance also surely demandeth no small pains; [...]. Plat. de Rep. 2. it being no slight business to check our greedy appe­tites, to shun the enticements of pleasure, to escape the snares of company and example, to support the ill-will and reproaches of those zelots and bigots for vice; who can­not tolerate any non-conformity to their extravagancies; but (as St. Pe­ter doth express it) think it strange, [...] Pet. 4. 4. if others do not run with them to the same excess of riot, speaking ill of them for it.

What should I speak of meekness, of patience, of humility, of contented­ness? is it not manifest, how labo­rious those vertues are, and what pains are necessary in the obtaining, in the exercise of them? what pains, I say, they require, in the voidance [Page 39] of fond conceits, in the suppression of froward humours, in the quel­ling fierce passions, in the brooking grievous crosses and adversities, in the bearing heinous injuries and af­fronts?

Thus doth all vertue require much industry, and it therefore ne­cessarily must it self be a great ver­tue, which is the mother, the nurse, the guardian of all vertues; yea which indeed is an ingredient and constitutive part of every vertue; for if vertue were easily obtaina­ble or practicable without a good measure of pains, how could it be vertue? what excellency could it have, what praise could it claim, what reward could it expect? God hath indeed made the best things not easily obtainable, hath set them high out of our reach, to exercise our industry in getting them, that we might raise up our selves to them, that being obtained they may the more deserve our esteem, and his reward.

[Page 40] Lastly, The Sovereign good, the last scope of our actions, the top and sum of our desires, Happiness it self, or eternal life in perfect rest, joy and glory; although it be the supreme gift of God, and special boon of divine grace ( [...], Rom. 6. 23. But, saith St. Paul, the gift of God [...]s grace is eternal life) Yet it also by God himself is declared to be the result and reward of industry; Eph. 2. 8. for we are commanded to work out our salvation with fear and trembling; Phil. 2. 12. and to give diligence in making our calling and election sure, 2 Pet. 1. 10. by vertuous practice; Rom. 2. 6, 7, 10. 6. 22. and God (saith St. Paul) will render to every man according to his works, Apoc. 22. to them who by patient con­tinuance in well doing seek glory, and honour, and immortality, eternal life; and, in the close of God's Book it is proclaimed, as a truth of greatest moment, and special point of God's will, Prov. 22. 14. Blessed are they that doe his commandments, that they may have right to the tree life. It is plainly industry, Heb. 12. 22. which climbeth the Holy [Page 41] Mount; it is industry, which ta­keth the Kingdom of Heaven by force; Matt. 11. 12. it is industry, 1 Cor. 9. 24. which so run­neth, Jac. 1. 12. as to obtain the prize; Matt. 24. 42. 25. 13. which so fighteth as to receive the crown; Luc. 12. 37. which so watcheth as to secure our everlasting interest to us. Apoc. 3. 3.

Thus do the choicest good things, of which we are capable, spring from industry, or depend upon it; and no considerable good can be attained without it; thus all the gifts of God are by it conveyed to us, or are rendred in effect benefi­cial to us; for the gifts of nature are but capacities, which it impro­veth; the gifts of fortune or pro­vidence are but instruments, which it employeth to our use; the gifts of grace are the supports and suc­cours of it; and the very gift of glory is its fruit and recompence.

There are farther several other material considerations, and weigh­ty motives to the practice of this duty; which meditation hath sug­gested [Page 42] to me; but these, in regard to your patience, must suffice at present; the other (together with an application proper to our con­dition and calling) being reserved to another occasion.

INdustry, which the divine Prea­cher in this Text recommend­eth to us, is a vertue of a very diffusive nature and influence; stret­ching it self through all our affairs, and twisting it self with every con­cern we have; so that no business can be well managed, no design ac­complished, no good obtained with­out it: it therefore behoveth us to conceive a high opinion of it, and to inure our souls to the practice of it, upon all occasions: in fur­therance of which purposes I for­merly, not long since, did propound [Page 44] several motives and inducements; And now proceeding on shall repre­sent divers other considerations ser­viceable to the same end.

1. We may consider, that Indu­stry is productive of ease it self, and preventive of trouble: It was no less solidly, than acutely and smart­ly advised by the Philosopher Cra­tes, [...]. Crates, Ep. 4. Whether (said he) labour be to be chosen, labour; or whether it be to be eschewed, labour, that thou mayst not labour; for by not labouring, la­bour is not escaped, but is rather pur­sued; and St. Chrysostome doth upon the same consideration urge Indu­stry, [...]. Chrys. in Joh. Orat. 36. because Sloth (saith he) is wont to spoil us, and to yield us much pain; No man can cozen nature, escaping the labour to which he was born; but rather attempting it will delude himself, then finding most, when he shunneth all labour.

Sloth indeed doth affect ease and quiet; but by affecting them doth lose them; It hateth labour and trouble, but by hating them, doth [Page 45] incur them; It is a self-destroying vice, not suffering those, who che­rish it, to be idle, but creating much work, and multiplying pains unto them; engaging them into divers necessities and straits, which they cannot support with ease, and out of which without extreme trouble they cannot extricate themselves: of this the Preacher doth afford us a plain instance; Eccles 10. 18. By much slothful­ness (saith he) the building decayeth, and through idleness of the hands the house droppeth through; A little care taken at first about repairing the house, would have saved its decay and ruine; and consequently the vast charge and trouble, becoming needfull to re-edify it: and the like doth happen in most other cases and occurrences of life; idleness commonly doth let slip opportuni­ties and advantages, which cannot with ease be retrieved; it letteth things fall into a bad case, out of which they can hardly be recover­ed.

[Page 46] The certain consequences of it (disgrace, penury, want of experi­ence, disobliging and losing friends, with all the like mischiefs) cannot be supported without much dis­quiet; and they disable a man from redressing the inconveniences into which he is plunged.

But Industry by a little volun­tary labour taken in due place and season doth save much necessary la­bour afterward, and by moderate care doth prevent intolerable di­stress; And the fruits of it (wealth reputation, skill and dexterity in affairs, friendships, all advantages of fortune) do enable a man to pass his life with great ease, comfort and delight.

2. Industry doth beget ease by procuring good habits, and facility of acting things expedient for us to doe. By taking pains to day we shall need less pains the morrow; and by continuing the exercise, within a while we shall need no pains at all, but perform the most [Page 47] difficult tasks of duty, or of bene­fit to us with perfect ease, yea com­monly with great pleasure. What sluggish people accompt hard and irksome (as to rise early, to hold close to study, or business, to bear some hardship) will be natural and sweet; as proceeding from another nature, raised in us by use.

Industry doth breed assurance and courage, needfull for the underta­king and prosecution of all necessa­ry business, or for the performance of all duties incumbent on us.

No man can quite decline busi­ness, or disengage himself from du­ty, without infinite damage and mischief accruing to himself; but these an industrious man (confiding in this efficacious quality) will set upon with alacrity, and dispatch with facility; his diligence voiding obstacles, and smoothing the way to him; whenas idleness finding some difficulties, and fansying more, soon disheartneth, and causeth a man to desist from action, rather [Page 48] chusing to crouch under the bur­then, then by endeavour to carry it through to discharge himself there­of: whence as to an industrious man things seeming difficult will prove easie, so to a slothfull person the easiest things will appear im­possible; according to Solomon's ob­servation, The way (saith he) of [...] Prov. 15. 19. [...]. a slothfull man is an hedge of thorns, but the way of the upright is made plain; whereas a slothfull man, be­ing apt to neglect his obligations, is opposed to an upright man, who hath a conscionable regard to them, and is willing to take pains in the discharge of them; so it is declared, that to the one the way is rough and thorny, to the other beaten and expedite.

And again, Prov. 22. 13. 26. 13. [...]. The slothfull man (saith he) doth say, there is a Lion with­out, I shall be slain in the streets; he is very apt to conceit, or to pre­tend imaginary difficulties and ha­zards, and thence to be deterred from going about his business, or [Page 49] doing his duty: This consideration St. Chrysostome doth propose, exci­ting to an earnest pursuit of vertue; [...]. Chrys. Tom. 6. Or. 15. p. 144. [...]. Plut. de Educ. because, There is (saith he) nothing so easie, which our great sloth doth not represent very grievous and bur­thensome; nothing so painfull and dif­ficult, which diligence and willingness do not shew to be very easie.

3. We may consider, that indu­stry will sweeten all our enjoy­ments, and season them with a gratefull relish; for as no man can well enjoy himself, or find sound content in any thing, while business or duty lie unfinished on his hand; so when he hath done his best to­ward the dispatch of his work, he will then comfortably take his ease, and enjoy his pleasure; then his food doth taste savourily, then his divertisements and recreations have a lively gustfulness, then his sleep [Page 50] is very sound and pleasant; accor­ding to that of the Preacher, Eccles 5. 12. [...]. The sleep of a labouring man is sweet.

4. Especially those accommoda­tions prove most delightfull, Cui sit conditio dulcis sine pul­vere palmae? Hor. Ep l. 1. which our industry hath procured to us; we looking on them with a special tenderness of affection, as on the children of our endeavour; we be­ing sensible at what costs of care and pain we did purchase them. I [...] a man getteth wealth by fraud or violence, if he riseth to preferment by flattery, detraction, or any bad arts, he can never taste any good savour, or find sound comfort in them; And from what cometh merely by chance, as there is no commendation due, so much satis­faction will not arise; 'Tis the Wise­man's observation, The slothfull man rosteth not that which he took in hunting, and therefore it cannot be very gratefull to him; but (addeth he) the substance of a diligent man is pretious; Prov. 12. 27. that is, what a man com­passeth by honest industry, that he [Page 51] is apt highly to prize; he trium­pheth in it, 1 Cor. 9. 15. and (in St. Paul's sense innocently) boasteth of it; he feel­eth a solid pleasure, and a pure complacency therein; the manner of getting it doth more please him, than the thing it self; as true Hun­ters do love the sport more than the quarry, and generous Warriours more rejoice in the victory, [...]. Chrys. in Joh. Orat. 36. than in the spoil; for our soul (as St. Chry­sostome discourseth) is more affected with those things, for which it hath laboured; for which reason (addeth he) God hath mixt labours with ver­tue it self, that he might endear it to us. Yea farther,

5. The very exercise of industry immediately in it self is delightfull, and hath an innate satisfaction, which tempereth all annoyances, and even ingratiateth the pains go­ing with it.

The very settlement of our mind on fit objects, or its acquiescence in determinate action, conducing to a good end, whereby we are [Page 52] freed of doubt, distraction, and fa­stidious listlesness, doth minister content.

The reflexion upon our having embraced a wise choice, our pro­ceeding in a fair way, our being in chace of a good purpose, doth breed complacence.

To consider that we are spending our time accomptably, and impro­ving our talents to good advantage (to the service of God, the benefit of our neighbour, the bettering of our own state) is very chearing and comfortable.

And whereas In all labour (as the Wise-man telleth us) there is profit, Prov. 14. 23. the foresight of that profit affordeth pleasure, the foretasting the good fruits of our industry is very deli­cious.

Hope indeed doth ever wait on industry; and what is more delight­full than hope? this is the incen­tive, the support, the condiment of all honest labour; in virtue where­of the Husbandman toileth, the [Page 53] Merchant trudgeth, 1 Cor. 9. 10—ipsâ operis difficultate lae­tus spem segetis de labore meti­tur. Apud Aug. Ep. 142. the Scholar ploddeth, the Souldier dareth with alacrity and courage, not resenting any pains, not regarding any ha­zards, which attend their underta­kings: Rom. 12. 12. 5. 2. this the holy Apostles tell us did enable them with joy to sustain all their painfull work, Heb. 3. 6. and hazar­dous warfare; 1 Tim. 4. 10. (Col. 1. 5. 2 Cor. 3. 12. 1 Joh. 3. 3. 1 Pet. 1. 3. Tit. 2. 13.) injoining us also as to work with fear; so to rejoice in hope.

In fine, Industry doth free us from great displeasure, by redeem­ing us from the molestations of idleness, Otio qui nes­cit uti plus ha­bet negotii, &c. which is the most tedious and irksome thing in the World; racking our soul with anxious sus­pence, Otioso in otio animus nescit quid quidem velit, &c. En­nius apud A­gell. 19. 10. and perplexing distraction; starving it for want of satisfactory entertainment, or causing it to feed on its own heart by dolefull consi­derations; infesting it with crowds of frivolous, melancholick, trouble­some, stinging thoughts; galling it with a sense of our squandring a­way pretious time, of our slipping fair opportunities, of our not using [Page 54] the abilities and advantages granted us, to any profit or fruit: whence St. Chrysostome saith very truly, [...]; Chrys. in Act. Or. 35. that there is nothing more unpleasant, more painfull, more miserable, than a man that hath nothing to doe; Is not this (saith he) worse than ten thousand chains to hang in suspence, and be con­tinually gaping, looking on those, who are present? Indeed the strictest imprisonment is far more tolerable, than being under restraint by a lazy humour from profitable employ­ment; this enchaineth a man, hand and foot, with more than iron fet­ters; Otium est vi­vi hominis se­pultura. this is beyond any imprison­ment, it is the very entombment of a man, quite in effect sequestring him from the World, or debarring him from any valuable concerns therein. And if liberty be [...], a power of doing what one liketh best, then is he, who by his sloth is disabled from doing any thing, wherein he can find any rea­sonable satisfaction, the veriest slave that can be; from which slavery [Page 55] industry freeing us, and disposing us to perform chearfully whatever is convenient, thereby doeth us a great pleasure. Farther.

6. Let us consider, that industry doth afford a lasting comfort, de­posited in the memory and consci­ence of him, that practiseth it. It will ever-upon his reviewing the passages of his life, be sweet to him to behold in them testimonies and monuments of his diligence; it will please him to consider, that he hath lived to purpose, having done some­what considerable; that he hath made an advantageous use of his time; that he hath well husbanded the talents committed to him; that he hath accomplished (in some mea­sure) the intents of God's bounty, and made some return for his ex­cellent gifts. What comfort indeed can any man have, yea how sore remorse must he feel in reflecting upon a life spent in unfruitfull and unprofitable idleness? How can he otherwise than bewail his folly and [Page 56] baseness in having lived (or rather having onely been) in vain; Diu fuit, non diu vixit. as the shadow and appearance of a man; in having lavished his days, in ha­ving buried his talents, in having imbezilled his faculties of nature, and his advantages from provi­dence; in having defeated the good will of God, and endeavoured no requital to the munificent goodness of his Maker, of his Preserver, his benign Lord and Master, Matt. 25. 26. his grati­ous Saviour and Redeemer? How without confusion, can he in his mind revolve, that he hath no-wise benefited the World, and profited his neighbour, or obliged his friends, or rendred to his Countrey, (to the society, or community of which he is a member) amends for all the safety and quiet, the support, the convenience, and the pleasure he hath enjoyed under its protection, and in its bosome? that he hath not born a competent share in the com­mon burthens, or paid a due con­tribution of his care and labour to [Page 57] the publick welfare? how can such a man look inward upon himself with a favourable eye, or pardon himself for so loathsome defaults?

7. Let us consider, that industry doth argue a generous and ingenu­ous complexion of soul.

It implieth a mind not content with mean and vulgar things (such as nature dealeth to all, or fortune scattereth about) but aspiring to things of high worth, and pursuing them in a brave way, with adven­turous courage, by its own forces, through difficulties and obstacles.

It signifieth in a man a heart, not enduring to owe the sustenance or convenience of his life to the labour or the liberality of others; to pil­fer a livelyhood from the World; to reap the benefit of other mens care and toil, without rendring a full compensation, or out-doing his private obligations by considerable service and beneficence to the pub­lick.

[Page 58] A noble heart will disdain to sub­sist like a drone upon the hony ga­thered by others labour; like a ver­mine to filtch its food out of the publick granary; or like a shark to prey on the lesser fry; but will, one way or other earn his subsistence; for he that doth not earn, can hard­ly own his bread, as St. Paul im­plieth, 2 Thess. 3. 12. when he saith, Them that are such we command and exhort by our Lord Jesus Christ, [...]. that with quiet­ness they work, and eat their own bread.

Of this generous ingenuity we have a notable instance in that great Apostle himself; 1 Cor. 9. 15. which he doth often represent as a pattern to us, professing much complacence therein; He with all right and rea­son might have challenged a com­fortable subsistence from his Disci­ples, 2 Thess. 3. 9. in recompence for the incom­parable benefits he did confer on them, 1 Cor. 9. 11. and of the excessive pains he did endure for their good; 1 Thess. 2. 6. this he knew well, but yet did rather [Page 59] chuse to support himself by his own labour, than any-wise to seem bur­thensome or troublesome to them; These hands (said he) have ministred to my necessities, Act. 20. 34, 35. 18. 3. and to them that are with me; 1 Thess. 2. 9. I have shewed you all things, 2 Thess. 3. 8. that so labouring ye ought to support the weak, 1 Cor. 4. 12. and to remember the words of our Lord Jesus, 2 Cor. 11. 9. how he said, 2 Cor. 11. 23. It is more blessed to give than to receive. This was the practice of him, who was in labours most abun­dant; and such is the genius of eve­ry man, who upon principles of conscience, reason and honour, is industrious. Of him it may be said, as of Solomon's good housewife, She seeketh wool and flax, Prov. 31. 13. 14, 27. and worketh willingly with her hands; she is like the merchants ship, she bringeth her food from afar; she looketh well to her household, and eateth not the bread of idleness.

Sloth is a base quality, the argu­ment of a mind wretchedly degene­rate and mean; which is content to grovel in a despicable state; which [Page 60] aimeth at no worthy thing, nor pursueth any thing in a laudable way; which disposeth a man to live gratis (precariously) and ingrateful­ly on the publick stock; as an in­significant cypher among men, as a burthen of the Earth, as a wen [...] of any Society; sucking aliment from it, but yielding no benefit or ornament thereto.

8. Industry is a fence to inno­cence and vertue; a bar to all kinds of sin and vice; guarding the ave­nues of our heart, keeping off the occasions and temptations to viti­ous practice. When a man is en­gaged in honest employment, and seriously intent thereon, his mind is prepossessed and filled, so that there is no room or vacancy for ill thoughts, or base designs to creep in; his senses do not lie open to en­snaring objects; he wants leisure, and opportunity of granting audi­ence to the solicitations of sinfull pleasure; Semper te dia­bolus inveniat occupatum. and is apt to answer them with a non vacat; Bern. form. hon. v. cap. 7. the Devil can [Page 61] hardly find advantage of tempting him, at least many Devils cannot get access to him; according to that observation in Cassian, Operans mo­nachus uno dae­mone pulsatur, otiosus verò in­numeris Spiri­tibus devasta­tur. Cass de Instit. 10. 23. A work­ing Monk is assaulted by one Devil, but an idle one is spoiled by number­less bad Spirits. The case of men or­dinarily is like to that of Aegysthus ‘—nè nil ageretur, Ovid. de Re­med. amavit,’ rather than doe nothing, he was ready to doe ill; he not having bu­siness to employ his thoughts, wan­ton desires did insinuate themselves into his heart, and transported him to that disastrous wickedness, which supplied matter to so many trage­dies: And the like instance the Sa­cred History suggesteth in King Da­vid, 2 Sam. 11. 2. who walking ('tis said) on the roof of his house, his mind then ro­ving, and being untacked from ho­nest cares, that temptation seised on him, whereby he was plunged into that wofull misdemeanour, which did create to him so much [Page 62] sorrow, did make such a spot in his life, and leave such a blur on his memory; whence yet we may draw some benefit, taking it as a profita­ble document and warning, how idleness doth expose the best men to danger.

Idleness is indeed the nursery of sins, which as naturally grow up therein as weeds in a neglected field, or insects in a standing puddle; Idleness teacheth much evil. Ecclus 33. 27. It is the general trap, whereby every temp­ter assayeth to catch our soul; for the mind being loose from care, Sa­tan is ready to step in with his sug­gestions, the World presenteth its allurements, fleshly desires rise up; proud, froward, wanton cogitations slip in; ill company doth entice, ill example is regarded, every tempta­tion doth object and impress it self with great advantage and force; men in such a case being apt to close and comply with temptations even to divert their mind; —si non Intendes animum studiis, & rebus honestis, Invidiâ vel amore vigil tor­quebere— Hor. Ep. 1. 2. and en­tertain [Page 63] themselves, to cure their list­lesness, to pass their time; commit­ting sin, for want of better occupa­tion. Hence in places, where there is least work, the worst sins do most prevail; and idleness therefore was by the Prophet reckoned one of the three great sins of Sodom, parents of the rest, Ezek. 16. 49. Behold (saith Ezekiel) this was the iniquity of thy Sister Sodom; pride, fullness of bread, and abundance of idleness was in her: Hence it sel­dom doth happen in any way of life, that a sluggard and a rakel do not go together, or that he who is idle is not also dissolute.

9. Particularly industry doth pre­vent the sins of vain curiosity, prag­maticalness, troublesome imperti­nency, and the like pests of com­mon life; into which persons not diligently following their own busi­ness, 2 Thess. 3. 11. will assuredly fall. We hear (saith St. Paul to the Thessalonians) that there are some, [...], Working nothing, but over-working. who walk among you disorderly, working not at all, but are busie-bodies; 'tis no wonder, if [Page 64] they did not work at all, that they should walk disorderly; or that quite neglecting their own concerns, they should [...], over-work, or be too busie in matters not belong­ing to them, intruding themselves into the affairs of their neighbours; for there is a natural connexion be­tween these things; since every man must be thinking, must be do­ing, must be saying somewhat, to spend his leisure, to uphold conver­sation, to please himself and gratifie others, to appear some-body among his companions; to avoid the shame of being quite out of employment; wherefore not having the heart to mind his own affairs, he will take the boldness to meddle with the con­cerns of other men; If he cannot have the substance, he will set up an Idol of business, and seem very active in his impertinency. In or­der thereto being curiously inquisi­tive, and prying into the discourse, actions and affairs of all men. This men are apt to doe in their own de­fence; [Page 65] and besides, idleness doth put men into a loose, garish, wan­ton humour, disposing them with­out heed or regard to meddle with any thing, to prattle at any rate. In fine, whoever hath no work at home, will be gadding to seek en­tertainments abroad, like those gos­sips of whom St. Paul saith, 1 Tim. 5. 3. They learn to be idle, wandring about from house to house; and not onely idle, but tatlers also, and busie-bodies, speaking things, which they ought not: If indeed we consider all the frivo­lous and petulant discourse, the im­pertinent chattings, the rash cen­sures, the spitefull detractions which are so rife in the World, and so much poison all conversation, we shall find the main root of them to be a want of industry in men, or of diligent attendance on their own matters; which would so much take up their spirit and time, that they would have little heart or lea­sure to search into, or comment up­on other mens actions and con­cerns.

[Page 66] 10. Let us consider that industry is needfull in every condition and station, in every calling and way of life, in all relations, for our good behaviour, and right discharge of our duty in them. Without it we cannot in any state act decently, or usefully, either to the benefit and satisfaction of others, or to our own advantage and comfort.

Are we rich? then is industry requisite for keeping and securing our wealth, for managing it wisely, for employing it to its proper uses, and best advantages; (in the service of God, in beneficence to our neigh­bour, in advancing publick good) so that we may render a good ac­compt to him, who hath entrusted us with the stewardship thereof Industry is very needfull to guard us from the temptations and mis­chiefs to which wealth doth expose us, that it do not prove a treache­rous snare, an unwieldy burthen, a destructive poison and plague to us, throwing us into pride and vanity, [Page 67] into luxury, into stupidity, into di­stracting solicitude, into a base worldly and earthly temper of heart, into a profane oblivion of God, and of our own souls.

Are we in conspicuous rank of dignity, or in honour and repute a­mong men? then is industry requi­site to keep us fast in that state, to hold us from tumbling from that pinnacle down into extreme dis­grace; for then all eyes are upon us, strictly observing what we doe, and ready to pass censure on our actions; so that great diligence is necessary to approve our selves, and shun obloquy. Vitrea fama. Hor. Nothing is more brittle than honour, every little thing hitting on it, Eccl. 10. 1. is able to break it, and therefore without exceeding care we cannot preserve it; No­thing is more variable or fickle than the opinions of men (wherein ho­nour consisteth) it is therefore no easie matter to fix, or detain them in the same place.

[Page 68] Honour cannot live without food, or fewel; it must be nourished by worthy actions; without a conti­nual supply of them, it will decay, languish, and pine away: Industry therefore is required to keep it; and no less is necessary to use it well, in a due subordination to God's honour, and reference to his service; that instead of an ornament and convenience, it do not prove a bane­full mischief to us; puffing up our minds with vain conceits and com­placencies, inclining us to arrogance and contempt of others, tempting us by assuming to our selves to rob God of his due glory; to decline which evils great care is requisite; we must have a steady balast, and we must hold the rudder warily, when we carry so great sail.

On the other hand, are we poor, and low in the World; or do we lie under disgrace? then do we much need industry to shun extre­mities of want and ignominy; that that we be not swallowed up, and [Page 69] overwhelmed by need or contempt; to support us under our pressures, to keep up our spirits from dejecti­on and disconsolateness; to preserve us from impious discontentedness and impatience: Industry is the onely remedy of that condition, enabling us to get out of it, retrie­ving a competence of wealth or credit; or disposing us to bear it handsomely, and with comfort; so as not to become forelorn or abject wretches.

It is so needfull to every condi­tion; and it is so for all vocations; for,

Is a man a Governour, or a Su­periour in any capacity? then what is he, but a publick servant, doom­ed to continual labour, hired for the wages of respect and pomp to wait on his people; in providing for their needs, protecting their safety, preserving their peace and welfare? where is he but on a stage, where­on he cannot well act his part, without vigilant attendance to his [Page 70] charge, and constant activity in performing all the functions there­of? He is engaged in great obliga­tions and necessities of using ex­treme diligence; both in regard to himself, and others. Homer's de­scription of a Prince is a good one; one who hath much people, and many cares committed to him; ‘ [...].’ He must watchfully look to his own steps, who is to guide others by his authority, and his example. All his actions require special conduct, not onely his own credit and interest, but the common welfare depending thereon. He must heedfully advise what to doe, he must diligently execute what he resolveth on. He hath the most ticklish things that can be (the rights and interests, the opinions and humours of men) to manage. He hath his own af­fections to curb and guide, that they be not perverted by any sini­ster [Page 71] respects, not swayed by any unjust partiality, not corrupted by flattery or fear. He will find, that to wield power innocently, to bran­dish the sword of justice discreetly and worthily, for the maintenance of right, and encouragement of ver­tue, for the suppression of injury, and correction of vice is a matter of no small skill, or slight care.

Industry is indeed a quality most proper for persons of high rank and dignity, or of great power and au­thority; who have special opportu­nities to employ it in weighty af­fairs to great advantage; whose un­dertakings being of vast moment do need answerable efforts to move and guide them: The industry of a Mechanick, or a Rustick, acting in a low and narrow sphere can ef­fect no great matter, and therefore it self need not to be great; but the industry of a Prince, of a Noble­man, of a Gentleman may have a large and potent influence, so as to render a Nation, a County, a Town [Page 72] happy, prosperous, glorious, flou­rishing in peace, in plenty, in ver­tue; it therefore for atchieving such purposes need be, and should be proportionably great; a small power not being able to move a great weight, nor a weak cause to pro­duce a mighty effect. Wherefore Cicero recommending Pompey for a publick charge, doth reckon these to be the Imperatoriae vir­tutes, Labor in negotio, forti­tudo in periculis, industria in agendo, celeritas in con­siciendo, consilium in provi­dendo, &c. Cic. pro lege Mauil. qualities befitting a Prince or General, where­in he did excell, labour in business, valour in dangers, industry in acting, nimble­ness in performance, counsel in provi­ding.— And Alexander the Great, reflecting on his friends degenera­ting into sloth and luxu­ry, [...]. Plut. in Alex. pag. 1262. told them, that it was a most slavish thing to lux­uriate, and a most royal thing to labour.

And for those who move in a lower orb of subjection or service, I need not shew how needfull in­dustry [Page 73] is for them: who knoweth not that to be a good subject, doth exact a carefull regard to the com­mands of superiours, and a painfull diligence in observing them? that to make a good servant fidelity and diligence must concur; whereof the first doth suppose the last, it being a part of honesty in a servant to be diligent; whence [...], O thou wicked and slothfull ser­vant, Matt. 25. 26. were in the Gospel well cou­pled; and the first epithet was grounded on the second, he being therefore wicked, because he had been slothfull.

Neither can a man be a true friend, or a good neighbour, or any-wise a good relative, without industry disposing him to undergo pains, in performing good offices, when-ever need doth require, or occasion invite.

In fine, it is palpable, that there is no calling of any sort, from the sceptre to the spade, the manage­ment whereof with any good suc­cess, [Page 74] any credit, any satisfaction doth not demand much work of the head, or of the hand, or of both.

If wit or wisedom be the head, if honesty be the heart, industry is the right hand of every vocation; without which the shrewdest in­sight, and the best intention can exe­cute nothing.

A sluggard is qualified for no office, no calling, no station among men; he is a mere no-body; ta­king up room, pestering and clog­ging the World.

11. It also may deserve our con­sideration, that it is industry, where­to the publick state of the World, and of each Commonweal therein is indebted for its being, in all con­veniences and embellishments be­longing to life, advanced above rude and sordid barbarism; yea whereto mankind doth owe all that good learning, that morality, those im­provements of soul, which elevate us beyond brutes.

[Page 75] To industrious study is to be a­scribed the invention and perfection of all those arts, whereby humane life is civilized, and the World cul­tivated with numberless accommo­dations, ornaments and beauties.

All the comely, the stately, the pleasant, and usefull works, which we do view with delight, or enjoy with comfort, industry did contrive them, industry did frame them.

Industry reared those magnificent Fabricks, and those commodious houses; it formed those goodly Pictures and Statues; it raised those convenient Causeways, those Brid­ges, those Aqueducts; it planted those fine Gardens with various Flowers and Fruits; it cloathed those pleasant Fields with Corn and Grass; it built those Ships, where­by we plow the Seas, reaping the Commodities of foreign Regions. It hath subjected all Creatures to our Command and Service, ena­bling us to subdue the fiercest, to catch the wildest, to render the [Page 76] gentler sort most tractable, and use­full to us. It taught us from the wool of the sheep, from the hair of the goat, from the labours of the silk-worm to weave us cloaths, to keep us warm, to make us fine and gay. It helped us from the inmost bowels of the Earth to fetch divers needfull tools and utensils.

It collected mankind into Cities, and compacted them into orderly Societies, and devised wholsome Laws, under shelter whereof we enjoy safety and peace, wealth and plenty, mutual succour and defence, sweet conversation and beneficial commerce.

It by meditation did invent all those scien­ces, Ut varias usus meditando ex­tunderet artes Paullatim, &c. Virg. Georg. I. whereby our minds are inriched and ena­bled, our manners are refined and polished, our curiosity is satisfied, our life is benefited.

What is there, which we admire, or wherein we delight, that pleaseth our mind, or gratifieth our sense, [Page 77] for the which we are not beholden to industry?

Doth any Countrey flourish in wealth, in grandeur, in prosperity? it must be imputed to industry, to the industry of its Governours set­ling good order, to the industry of its People following profitable oc­cupations: so did Cato, in that no­table Oration of his in Sallust, Cato apud Sall. in bello Catil. tell the Roman Senate, that it was not by the force of their Arms, but by the industry of their Ancestors that Commonwealth did arise to such a pitch of greatness. When sloth creep­eth in, then all things corrupt and decay; then [...]he publick state doth sink into diso [...]r, penury, and a disgracefull condition.

12. Industry is commended to us by all sorts of examples, deserving our regard and imitation. All na­ture is a copy thereof, and the whole World a glass, wherein we may behold this duty represented to us.

[Page 78] We may easily observe every creature about us incessantly work­ing toward the end for which it was designed, indefatigably exerci­sing the powers, with which it is endewed; diligently observing the Laws of its creation. Even Beings void of reason, of sense, of life it self do suggest unto us resemblances of industry; they being set in con­tinual action toward the effecting reasonable purposes, conducing to the preservation of their own be­ings, or to the furtherance of com­mon good.

The Heavens do roll about with unwearied motion; the Sun and Stars do perpetually dart their in­fluences; the Earth is ever labour­ing in the birth and nourishment of plants; the plants are drawing sap, and sprouting out fruits, and seeds (to feed us, and propagate them­selves;) the rivers are running, the seas are tossing, the winds are blu­string to keep the elements sweet, in which we live.

[Page 79] Solomon sendeth us to the ant, and biddeth us to consider her ways (which provideth her meat in the summer, Prov. 6. 6. and gathereth her food in the harvest) many such instructours we may find in nature; the like industrious pro­vidence we may observe in every living creature; we may see this running about, that swimming, ano­ther flying in purveyance of its food and support.

If we look up higher to rational and intelligent natures, still more noble and apposite paterns do ob­ject themselves to us.

Here below every field, every shop, every street, the hall, the ex­change, the court it self (all full of business, and fraught with the fruits of industry) do mind us how ne­cessary industry is to us.

If we consult History, we shall there find, that the best men have been most industrious; that all great persons, renowned for heroi­cal goodness (the worthy Patriarchs, the holy Prophets, the blessed Apo­stles) [Page 80] were for this most commen­dable, that neglecting their private ease, they did undertake difficult en­terprizes, they did undergo painfull labours for the benefit of mankind; they did pass their days, like Saint Paul, 2 Cor. 11. 27. [...], in labours, and toilsome pains for those purpo­ses.

Our great example, the life of our Blessed Lord himself, what was it but one continual exercise of la­bour? his mind did ever stand bent in carefull attention, studying to doe good; Acts 10. his body was ever mo­ving in wearisome travel to the same divine intent.

If we yet soar farther in our me­ditation to the superiour regions, we shall there find the blessed inha­bitants of Heaven, the courtiers and ministers of God, very busie and active; They do vigilantly wait on God's Throne, in readiness to re­ceive and to dispatch his com­mands; they are ever on the wing, and fly about like lightning to doe [Page 81] his pleasure. [...]. Orph. They are attentive to our needs, and ever ready to pro­tect, to assist, to relieve us; espe­cially they are diligent guardians and succourers of good men; Ps. 103. 21, 22. offi­cious spirits, Psal. 34. 8. 91. 11. sent forth to minister for the heirs of salvation; Heb. 1. 14. so even the seat of perfect rest is no place of idleness.

Yea God himself, although im­moveably and infinitely happy, is yet immensly carefull, and everlast­ingly busie; He rested once from that great work of creation, but yet my Father (saith our Lord) worketh still; Gen. 2. 2. and he never will rest from his works of providence, John 5. 27. and of grace. Psal. 121. 3. 127. 1. His eyes continue watch­full over the World, Zech. 4. 10. and his hands stretched out in upholding it. 2 Chron. 16. 9. He hath a singular regard to every crea­ture, O tu bone om­nipotens, qui sic curas unum­quemque no­strum tanquam solum cures, & sic omnes tanquam singulos. Aug. Conf. 4. 11. supplying the needs of each, and satisfying the desires of all.

[Page 82] And shall we alone be idle, Ps. 145. 15, 16. while all things are so busie? (Prov. 5. 21. 15. 3. Psal. 34. 15. Gen. 31. 49. Jer. 31. 18.) shall we keep our hands in our bosome, or stretch our selves on our beds of laziness▪ while all the World about us is hard at work, in pursuing the designs o [...] its creation? shall we be wanting to our selves, while so many things labour for our benefit? shall not such a cloud of examples stir us to some industry? not to comply with so universal a practice, to cross al the World, to disagree with every creature, is it not very monstrous and extravagant?

I should close all this discourse with that, at which in pitching on this subject I chiefly did aim, an ap­plication exhortatory to our selves urging the practice of this vertu [...] by considerations peculiar to us as Scholars, and derived from the na­ture of our calling; but the doing this, requiring a larger discourse than the time now will allow, I shall reserve to another occasion; ad­ding onely one consideration more.

[Page 83] 13. Lastly, If we consider, we shall find the root and source of all the inconveniences, the mischiefs, the wants, of which we are so apt to complain, to be our sloth; and that there is hardly any of them, which commonly we might not easily prevent or remove by in­dustry: Why is any man a beg­gar, why contemptible, why igno­rant, why vitious, why miserable? why, but for this one reason, be­cause he is slothfull; because he will not labour to rid himself of those evils? What could we want, if we would but take the pains to seek it, either by our industry, or by our devotion? for where the first will not doe, the second cannot fail, to procure any good thing from him, who giveth to all men liberally, Jac. 1. 5. and hath promised to supply the defect of our ability by his free bounty; so that if we join these two indu­stries (industrious action, and in­dustrious prayer) there is nothing in the world so good, or so great, [Page 84] of which, if we are capable, we may not assuredly become Masters: And even for industry it self, especially in the performance of all our duties toward God, let us industriously pray; [...]. Even so, The God of peace sanctifie us wholly; Jam. 5. 16. and make us per­fect in every good work to doe his will working in us that which is well-plea­sing in his sight; [...]. Eph. 6. 18. through our Blessed Saviour Jesus Christ, Rom. 12. 12. to whom for ever be all glory and praise. Col. 4. 2. 1 Thess. 5. 23. Amen. Heb. 13. 20.

INdustry is a very eminent ver­tue, being an ingredient (or the parent) of all other vertues, of constant use upon all occasions, and having influence upon all our affairs.

For it is our nature framed; all our powers of soul and body be­ing fitted for it, tending to it, re­quiring [Page 86] it for their preservation and perfection.

We were designed for it in our first happy state; and upon our lapse thence were farther doomed to it, as the sole remedy of our needs and the inconveniences, to which we became exposed. For

Without it we cannot well su­stain or secure our life in the enjoy­ment of any comfort or conveni­ence; we must work to earn our food, our cloathing, our shelter; and to supply every indigency of accommodations, which our nature doth crave.

To it God hath annexed the best, and most desirable rewards; success to our undertakings, wealth, ho­nour, wisedom, vertue, salvation▪ all which as they flow from God's bounty, and depend on his blessing▪ so from them they are usually con­veyed to us through our industry, as the ordinary chanel and instru­ment of attaining them.

[Page 87] It is requisite to us even for pro­curing ease, and preventing a ne­cessity of immoderate labour.

It is in it self sweet and satis­factory; as freeing our mind from distraction, and wrecking irresolu­tion; as feeding us with good hope, and yielding a foretaste of its good fruits.

It furnisheth us with courage to attempt, and resolution to atchieve things needfull, worthy of us, and profitable to us.

It is attended with a good consci­ence, and chearfull reflexions, of ha­ving well spent our time, and em­ployed our talents to good advan­tage.

It sweetneth our enjoyments, and seasoneth our attainments with a delightfull relish.

It is the guard of innocence, and barreth out temptations to vice, to wantonness, to vain curiosity and pragmaticalness.

It argueth an ingenuous and ge­nerous disposition of soul; aspiring [Page 88] to worthy things, and pursuing them in the fairest way; disdaining to enjoy the common benefits, or the fruits of other mens labour without deserving them from the World, and requiting it for them.

It is necessary for every condi­tion and station, for every calling, for every relation; no man without it being able to deport himself well in any state, to manage any busi­ness, to discharge any sort of duty.

To it the World is indebted for all the culture, which advanceth it above rude and sordid barbarism; for whatever in common life is stately, or comely, or usefull, in­dustry hath contrived it, industry hath composed and framed it.

It is recommended to us by all sort of patterns considerable; for all nature is continually busie and active in tendency toward its pro­per designs; Heaven and Earth do work in uncessant motion; Every living Creature is employed in prog­ging for its sustenance; The blessed [Page 89] Spirits are always on the wing in dispatching the commands of God, and ministring succour to us; God himself is ever watchfull, and ever busie in preserving the World, and providing for the needs of every Creature.

The lives of our Blessed Saviour, of all the Patriarchs, the Prophets, the Apostles, the Saints in this re­spect have been more exemplary; no vertue being more conspicuous in their practice than industry in performing the hard duties, and painfull tasks imposed on them for the service of God, and the benefit of mankind.

Such is the vertue upon which I have formerly discoursed in gene­ral and at large, but shall now more specially consider, according to St. Paul's prescription, in reference to its most proper matter, business, explaining and pressing it accord­ingly.

Be not slothfull in business (that is in discharge of it) or to business [Page 90] (that is to undertake it) this is the rule; the nature and needfulness whereof we shall declare.

By [...] (business) we may un­derstand any object of our care and endeavours which doth require them, and may deserve them; which by reason of its difficulty cannot well be accomplished or at­tained without them; and which is productive of some fruit or recom­pence answerable to them; the which hath operoe causam, a need of labour, and operoe pretium, some effect worth our pains; if it be not such it is not a due matter of ver­tuous and laudable industry.

There are many things, about which men with great earnestness employ themselves, called business, but not deserving that name; there are divers spurious kinds of indu­stry, [...]. Chrysost. Tom. 5. Orat. 64. which may not pretend to commendation, but rather do merit blame; according to that of Saint Chrysostome, Labour which hath no profit, cannot obtain any praise.

[Page 91] There is a [...], a vain in­dustry and a [...], a naughty industry, both agreeing with genu­ine vertuous industry in the act, as implying carefull and painfull acti­vity, but discording from it in ob­ject and design; and consequently in worth, and moral esteem.

Aliud agere, to be impertinently busie, doing that which conduceth to no good purpose, is in some re­spect worse than to doe nothing, or to forbear all action; for 'tis a po­sitive abuse of our facul­ties, [...]. Plut. de com­mun. not. p. 1949. and trifling with God's gifts; 'tis a throwing a­way labour and care, things valuable in themselves; 'tis often a running out of the way, which is worse than standing still; [...]. Arist. Eth. 10. 6. 'tis a deba­sing our reason, and de­clining from our man­hood, nothing being more foolish or childish, [...]. Plut. ibid. than to be solicitous and serious about trifles; Vid. de glor. Ath. p. 621. for who are [Page 92] more busie and active than children, [...]. Cat. Maj. apud Plut. in Apoph. who are fuller of thoughts and designs, or more eager in prosecution of them than they? but all is about ridiculous toys, the shadows of bu­siness, suggested to them by apish curiosity, and imitation. Of such industry we may understand that of the Preacher, Eccles. 10. 15. The labour of the foolish wearieth every one of them; for that a man soon will be weary of that labour, which yieldeth no profit, or beneficial return.

But there is another industry worse than that, when men are ve­ry busie in devising and compassing mischiefs; and industry, whereof the Devil affordeth a great instance; for the cursed Fiend is very dili­gent, Luk. 22. 31. ever watching for occasions to supplant us, 2 Cor. 2. 11. ever plotting me­thods and means to doe harm, ever driving on his mischievous designs with unwearied activity; Job 1. 7. going to and fro in the earth; running about as a roar­ing Lion looking for prey, 1 Pet. 5. 8. and seeking whom he may devour.

[Page 93] And his wicked brood are com­monly like him, [...]. being workers of iniquity, Luk. 13. 27. [...] painfull men, [...], Psal. 6. 8. men that will doe all things; who will spare no pains, nor leave any stone unturned, for satisfying their lusts, and accom­plishing their bad designs.

So indeed it is, that as no great good, so neither can any great mis­chief be effected without much pains; And if we consider either the characters, or the practices of those, who have been famous mis­chief-doers, Catiline, Ma­rius, Stilico, Caesar, &c. the pests of mankind, and disturbers of the World, we shall find them to have been no slug­gards.

These two sorts of vain and bad industry the Prophet Isay seemeth to describe in those words, They hatch cockatrice eggs, Isa. 59. 5. and weave the spiders web; of which expressions one may denote mischievous, the other frivolous diligence, in contri­vance or execution of naughty or vain designs; and to them both [Page 94] that of the Prophet Hosea may be referred, Hos. 8. 7. They have sowed the wind, Ecclus 34. 2. and they shall reap the whirlwind; Prov. 22. 8. guilt, Hos. 10. 13. remorse and punishment be­ing the consequences of both. And of them both common experience doth afford very frequent and ob­vious instances, a great part of hu­mane life being taken up with them For,

How assiduously intent and eager may we observe men to be at sports how soon will they rise to go forth to them? with what constancy and patience will they toil in them all the day? how indefatigable are they in riding and running about after a dog or a hawk, to catch a poor beast, or silly bird?

How long will men sit poring on their games, [...]. Lib. Orat. 31. dispensing with their food and sleep for it?

How long and serious attention will men yield to a wanton play, how many hours will they con­tentedly [Page 95] sit thereat? What study will men employ on jests, and im­pertinent wit? how earnest will they be to satisfie their vain curio­sity?

How in such cases do men forget what they are doing, [...]. Plut. that sport should be sport, not work; to divert and relax us, not to employ and busie us; to take off our minds a little, not wholly to take them up; not to exhaust or tire our spirits, but to refresh and chear them, that they may become more fit for grave and serious occupations?

How painfull will others be in hewing them out cisterns, Jer. 2. 13. broken ci­sterns, that will hold no water; that is, in immoderate pursuit of worldly designs? how studiously will they plod, how restlessly will they trudge, what carking and drudgery will they endure in driving on projects of am­bition and avarice? what will not they gladly doe or suffer to get a little preferment, or a little profit; it was a common practice of old, [Page 96] and sure the World is not greatly mended since the Psalmist did thus reflect, Psal. 39. 6. Surely every man walketh in a vain shew, surely they are disqui­eted in vain, He heapeth up riches, and cannot tell who shall gather them.

How many vigilant, and stout pursuers are there of sensuality, and riotous excess; such as those of whom the Prophet speaketh, Woe unto them that rise up early in the morning, Isa. 5. 11. that they may follow strong drink, that continue untill night, till wine inflame them?

How busie (O shame, O misery; how fiercely busie) are some in ac­complishing designs of malice and revenge? how intent are some to over-reach, to circumvent, to sup­plant their neighbour? how sore pains will some take to seduce, cor­rupt, [...], &c. Chrys. [...]. 16. or debauch others? how active will some be in sowing strifes, in raising factions, in fomenting disor­ders in the World? how many in­dustrious slaves hath the Devil, who will spare no pains about any kind [Page 97] of work, which he putteth them to? how many like those of whom the Wise-man saith, their feet run to evil, Prov. 6. 8. 1. 16. and are swift in running to mis­chief; they sleep not except they have done mischief, and their sleep is taken away, unless they cause some to fall.

Now with all these Labourers we may well expostulate in the words of the Prophet; Isa. 55. 2. Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not?

Such labours are unworthy of men, much less do they beseem Christians.

It becometh us not as rational Creatures to employ the excellent gifts of our nature, and noble fa­culties of our high-born soul, the forces of our mind, the advantages of our fortune, our pretious time, our very care and labour vainly or unprofitably upon any thing base or mean; being that our reason is capable of atchieving great and wor­thy things, we much debase it by [Page 98] stooping to regard toys, we do ex­tremely abuse it by working mis­chief.

Much more doth it misbecome us as Christians (that is persons de­voted to so high a calling, who have so worthy employments as­signed to us, Ephes. 1. 18. so glorious hopes, so rich encouragements proposed to us for our work) to spend our thoughts and endeavours on things imperti­nent to our great design, or mainly thwarting it.

The proper matter and object of our industry (those false ones being excluded) is true business; or that which is incumbent on a man to doe, either in way of duty, being required by God; or by dictate of reason, as conducing to some good purpose; so that in effect it will turn to accompt, and finally in ad­vantageous return will pay him for his labour of mind or body; that which the Wise-man did intend, Eccles 9. 10. when he advised, Whatever thy hand findeth to doe, doe it with all thy [Page 99] might; whatever thy hand findeth, that is, whatever by divine appoint­ment (by the command or provi­dence of God) or which upon rati­onal deliberation, doth occur as matter of our action; compri­zing every good purpose and rea­sonable undertaking incident to us.

But our business, according to the holy Apostle's intent, may be sup­posed especially to be the work of our calling; to which each man hath a peculiar obligation; and which therefore is most properly his business, or [...] emphatical­ly, the business allotted to him.

Now this business, our calling, is double; Our general calling, which is common to us all as Christians; and our particular calling, which peculiarly belongeth to us, as pla­ced in a certain station, either in the Church or State. In both which vocations that we are much obliged and concerned to be industrious, shall be now my business to declare.

[Page 100] I. As to our general calling, [...]. Phil. 3. 14. [...]. Heb. 3. 1. [...]. 1 Tim. 1. 9. (Eph. 1. 18. 2. Thess. 1. 11.) (that sublime, that heavenly, that holy vocation) in which by divine grace, according to the Evangelical Dispensation, we are engaged, that necessarily requireth, and most high­ly deserveth from us a great mea­sure of industry; the nature and design of it requireth, the fruit and result of it deserveth our utmost di­ligence; all sloth is inconsistent with discharging the duties, with enjoy­ing the hopes, with obtaining the benefits thereof. For,

It is a state of continual work, and is expressed in terms importing abundant, incessant, intense care and pain; for to be indeed Christians, We must work out our salvation with fear and trembling; Phil. 2. 12. We must by pa­tient continuance in well-doing seek for glory and honour, Rom. 2. 7. and immortality. We must walk worthy of the Lord to all well-pleasing, Col. 1. 10. being fruitfull in e­very good work; 1 Tim. 6. 18. We must be rich in good works, Phil. 1. 11. and filled with the fruits [Page 101] of righteousness, which are by Jesus Christ to the praise and glory of God; We are God's workmanship, created in Christ Jesus unto good works, (1 Joh. 15. 5, 8, 16. which God hath before ordained that we should walk in them. Jam. 3. 17.) Eph. 2. 10.

We have a soul to save, 1 Thess. 5. 9. and are appointed [...], to make an acquist of salvation.

We have a mind to improve with vertue and wisedom, qualifying us for entrance into Heaven, for en­joyment of God's favour, for con­versation with Angels.

As Christians we are assumed to be servants of God, 1 Thess. 1. 9. and re-admitted into his family, Rom. 7. 6. 6. 22. from which for our disloyalty we had been discarded; Eph. 2. 19. so that as he was our natural Lord, so he is now such also by special grace; who did make us, who doth maintain us, under whose protecti­on, and at whose disposal we sub­sist; whence we are obliged to be faithfully diligent in his service; We must constantly wait upon him [Page 102] in devotional addresses; we must carefully study to know his plea­sure; Eph. 5. 10. we must endeavour exactly to perform his will, Rom. 12. 2. and obey his commands; Luke 11. 28. we must strive to ad­vance his glory, to promote his in­terest, to improve all talents and advantages committed to us for those purposes; Matt. 25. 27. we must as (St. Paul expresseth it) always abound in the work of the Lord. 1 Cor. 15. 58.

We must also look upon our selves as servants of Christ our Re­deemer; Col. 3. 25. who by his bloud hath purchased us to himself, Eph. 6. 7. that we might be zealous of good works; 1. Cor. 7. 23. 6. 20. per­forming a service to him, Tit. 2. 14. which consisteth in a faithfull discharge of manifold duties; and in pursuance of all vertue; with most intent ap­plication of mind, with expedite promptitude, with accurate circum­spection; 2 Pet. 1. 5. [...]. Tit. 3. 1. [...]—Eph. 5. 15. giving all diligence (as St. Peter speaketh) in adding one vertue to another; being ready (as St. Paul saith) to every good work; and seeing that we walk circumspectly, [Page 103] or behave our selves exactly accord­ing to the rules of duty in all our conversation.

This service requireth of us assi­duous attendance on works of piety and devotion; Col. 4. 2. that we do incessant­ly watch to prayers, Eph. 6. 18. that we always give thanks, Rom. 12. 12. that we continually do offer up the sacrifice of praise to God. 1 Thess. 5. 17. Luke 18. 1. 1 Thess. 5. 18. Eph. 5. 20. Col. 3. 17. Heb. 13. 15.

It demandeth from us a conti­nual labour of charity; 1 Thess. 1. 3. [...]. Gal. 5. 13. [...]. Gal. 6. 10. [...]. 1 Thess. 5. 15. that we serve one another in love; that we should as we have opportunity work good to all men; that we should always pur­sue good toward one another, and to­ward all men.

It obligeth us with all our pow­ers, Rom. 12. 18. [...]. Heb. 12. 14. 2 Tim. 2. 22. to pursue peace with all men, (which considering our natural pee­vishness, pride, and perverseness is often no easie task) and that we do [...], Eph. 4. 3. studiously endeavour to keep the unity of the spirit in the bond of peace.

[Page 104] It chargeth on us contentedly and patiently to undergo whatever God doth impose of burthen or sufferance, Jam. 1. 4. so that patience have its perfect work; and it is a crabbed work, to bend our stiff inclinations, to quell our refractory passions, to make our sturdy humour buckle thereto.

It doth exact that we should go­vern and regulate according to ve­ry strict and severe Laws all the faculties of our soul, all the mem­bers of our body, all internal mo­tions, and all external actions pro­ceeding from us; that we should check our inclinations, curb our appetites, and compose our passions; that we should guard our hearts from vain thoughts and bad desires; that we should bridle our tongues from evil and from idle discourses; that we should order our steps in the streight way of righteousness, not deflecting to the right hand or to the left.

[Page 105] In the discharge of this service how many rough difficulties are there to be surmounted, how ma­ny great obstacles to be removed, how many stout oppositions to be encountred, how many potent ene­mies to be vanquished, how many sore hardships, crosses and tribula­tions to be endured?

How shrewd a task must we find it to circumcise our hearts, to mor­tifie our earthly members, to cruci­fie our flesh with its affections and lusts, to pull out our right eyes, and cut off our right hands, to renounce our worldly interests, to hate our nearest relations, to take up, and bear our cross; whenever consci­ence or duty shall call us thereto?

Our calling therefore doth re­quire great industry; and the busi­ness of it consequently is well repre­sented by those performances, which demand the greatest intention, and laborious activity: It is styled ex­ercise (agonistick and ascetick exer­cise; [...]. 1 Tim. 4. 7. [...], [Page 106] Exercise thy self to godliness; and, [...], [...]. Acts 24. Herein I ex­ercise my self to have always a con­science void of offence toward God and toward men;) 16. Heb. 12. 11. wrestling ( [...], Eph. 6. 12. Our wrestling is not (onely) against flesh and bloud, 1 Cor. 9. 25. but against principalities and powers;) running a race (Let us run with patience the race that is set before us; Heb. 12. 1. So run that ye may obtain; 1 Cor. 9. 24. I press toward the mark for the prize of the high calling.) Phil. 3. 14. A warfare, 2 Tim. 4. 7. a combating (War a good warfare, 1 Tim. 1. 18. 6. 12. holding faith and a good conscience; 2 Tim. 4. 7. fight the good fight; 2 Tim. 2. 3. thou therefore endure hardship as a good souldier of Jesus Christ; 1 Cor. 9. 25. Every man that striveth for the ma­stery is temperate in all things;) Matt. 11. 12. of­fering violence; (The Kingdom of Heaven suffereth violence; and the violent take it by force;) 1 Thess. 5. 6. watching, (Let us not sleep as do others, 1 Cor. 16. 13. but let us watch and be sober; Matt. 26. 41. 24. 42. Watch ye, stand fast in the faith, Luke 12. 37. quit you like men, 1 Pet. 5. 8. be strong; watch and pray, Apoc. 3. 2. 16. 15. that ye enter not into temptation.)

[Page 107] Hence the Precepts importing the general tenour of Christian pra­ctice are usually couched in terms implying great sedulity and conten­tion of soul; Luke 13. [...]. [...], Strive to enter in at the strait gate; Heb. 4. 11. [...]. Let us labour therefore to enter into that rest; John 6. 27. [...]. Labour not for the meat that perisheth, but for that meat which endureth to everlasting life. 2 Pet. 1. 10. Give di­ligence to make your calling and ele­ction sure; 1 Pet. 1. 13. Gird up the loins of your minds; Luke 12. 35. be sober and hope to the end; Eph. 6. 14. Wherefore, 2 Pet. 3. 14. brethren, seeing that ye look for such things, be diligent, that ye may be found of him in peace, with­out spot, and blameless.

Such is the work of our general calling, and so much industry it challengeth from us; with great reason indeed, for that such work is needfull to our happiness, and that our labour will certainly be rewar­ded therewith.

The work indeed of it self is most worthy to employ us; doth most become us, doth much adorn [Page 108] us, doth best befit our divine ex­traction and large capacity; is the noblest, the handsomest, the sweet­est employment that could take us up; John 4. 36. but we have also the greatest inducements and encouragements possible for our industry therein.

There are by the divine bounty and mercy wages assigned abundant­ly correspondent to our work, yea infinitely surpassing it; Matt. 5. 12. there is [...], a great (or a manifold) hire for our slender and simple per­formances; there are several noble prizes highly worth our striving for with our utmost strength and con­tention of soul.

In recompence thereof we shall assuredly gain even here in this tran­sitory state the special favour and love of God, Rom. 14. 18. He that in these things serveth Christ is accep­table to God, and approved of men. with his constant pro­tection and care for our good; his faithfull direction, and friendly assi­stence to guide us, and uphold us in all our ways, to bless and prosper our undertakings, to supply us in our needs, and comfort us in our [Page 109] distresses; Psal. 34. 9. 84. 11. 33. 19. 37. 3, 19. so that we shall lack no­thing that is good, that no evil shall happen to us, Psal. 91. 10.— that all things shall concur and co-operate for our bene­fit. Prov. 12. 21. Rom. 8. 38.

We shall thereby taste the satisfa­ctions of a calm mind, and a sound conscience, quickned by the conso­lations of the divine spirit; Col. 3. 15. the peace of God ruling in our hearts, Phil. 4. 7. which passeth all understanding.

We shall afterward, when this moment is passed over, and our short day's work dispatched, receive from God's bountifull hand an unconcei­vable affluence of good things, an eternal permanence of life; undi­sturbed rest, Jam. 1. 12. indefectible wealth, in­effable joy, 1 Pet. 5. 4. incorruptible glory, 1 Cor. 9. 25. a kingdom unshakeable.

He ( saith our Lord) that reap­eth, John 4. 30. receiveth wages, and gathereth fruit unto life everlasting.

To them ( saith St. Paul) who by patient continuance in well-doing seek for glory, [...]—Rom. 2. 6.— and honour, and immortality, God in recompence will bestow eternal life. And,

[Page 110] I have (saith that blessed Labou­rer of himself) fought the good fight, 2 Tim. 4. 8. I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness.

What more effectual spur or in­centive can there be to industry in this business, than to consider that which St. Paul doth so often incul­cate; 2 Cor. 5. 10. Knowing that whatsoever good thing any man doeth, the same (a re­compence for the same) he shall re­ceive of the Lord; and knowing that (in consideration of our service done to the Lord) of the Lord we shall receive the reward of the inheritance? Col. 3. 24.

What exhortation can be more firmly grounded or strongly back­ed, 1 Cor. 15. 58. than is that of the Apostle, There­fore, my brethren, be ye stedfast, unmo­vable, always abounding in the work of the Lord; for asmuch as ye know, that your labour is not in vain in the Lord?

May it not also much incourage us to industry to be assured, that not onely the kind of our work, but [Page 111] the degree of our labour shall be considered and requited, in just pro­portion; so that the harder we work, the higher we shall be re­warded; [...]. Matt. 16. 27. for, to each one (saith our Lord) the Son of man shall render a reward [...], ac­cording to his performance; Every one saith St. Paul) shall receive [...], 1 Cor. 3. 8. his proper reward, Rev. 22▪ 12. 2. 23. according to his pro­per work; Matt. 25. 21. whence we have reason to observe St. John's advice, Luke 19. 12. Look to your selves, that ye lose not those things which ye have gained, [...]. but that ye receive a full reward. 2 John 8.

To be negligent or slothfull in such a case, for want of little care and pains to forfeit such advanta­ges, what a pity, what a folly is it? Were an opportunity presented by a little minding our business, and bestirring our selves to procure a fair estate, or a good preferment, would not he be deemed mad or sottish who should sit still, and fore­go that his advantage? how much [Page 112] more wildness is it to be drowsie and sluggish in this case, thereby lo­sing eternall bliss and glory? well therefore might the Apostle say, How shall we escape, Heb. 2. 3. if we neglect so great salvation? how shall we escape not onely the sin, and guilt of basest ingratitude toward him that gratiously doth offer it, but the im­putation of most wretched folly, in being so much wanting to our own interest and welfare?

Is it not a sad thing, a wofull shame, to observe what pains men will throw away upon things of small or no concernment to them? yea, what toil and drudgery they will sustain in the service of Satan, in pursuit of sin, in the gratificati­on of their vanities and lusts?

What pains will a covetous wretch take in scraping for pelf, how will he rack his mind with car­king solicitude to get, to keep, to spare it? how will he tire his spirits with restless travel? how will he pinch his carkase for want of what [Page 113] nature craveth? what infamy and obloquy will he endure for his nig­gardly parsimony and sordidness?

How much labour will an ambi­tious fop undergo for preferment, or vain honour? to how many tedious attendances, to how pitifull servi­lities will he submit? what sore crosses and disappointments will he swallow, what affronts and indigni­ties will he patiently digest, without desisting from his enterprise.

How will a man (as St. Paul ob­served) [...], 1 Cor. 9. 25 endure all painfull abstinence and conti­nence in order to the obtaining a corruptible crown, a fading garland of bays, a puff of vain applause?

What diligence will men use to compass the enjoyment of forbidden pleasures; how watchfull in catch­ing opportunities, how eager in quest of them will they be; what difficul­ties will they undertake, what hazards will they incur, what damages and inconveniences will they sustain ra­ther than fail of satisfying their de­sires?

[Page 114] What akings of head and heart, what pangs of mind and gripes of conscience, what anxieties of regret and fear, will every worker of ini­quity undergo? So faithfull friends hath this vain and evil world; so diligent servants hath the accursed Lord thereof: Chrys. [...]. so carefull and labori­ous will men be to destroy and damn themselves: O that we could be willing to spend as much care and pains in the service of our God; O that we were as true friends of our selves; O that we could be as industrious for our salvation; that is, in the business of our general cal­ling; which having considered, let us proceed to the other business be­longing to us, which is,

II. The business of our particular calling; that in reference whereto St. Paul doth prescribe, 1 Cor. 7. 17. Every man, as the Lord hath called him, so let him walk. 20. Let every man abide in the same calling wherein he was called; let him so abide, as faithfully to pro­secute [Page 115] the work, and discharge the duty of it; the doing which other­where he termeth [...], 1 Thess. 4. 11. to doe our own business (working with our hands) and enjoineth it in oppo­sition to those two great pests of life, Eph. 4. 28. sloth and pragmatical curiosity; or the neglect of our own, and med­ling with other mens affairs.

This the Apostle nameth our cal­ling, because we are called or ap­pointed thereto by divine provi­dence; for he supposeth and taketh it for granted, that to each man in this World God hath assigned a cer­tain station, unto which peculiar ac­tion is suited; in which station he biddeth him quietly to abide, till providence fairly doth translate him, 1 Cor. 7. 22. and during his abode therein diligently to execute the work thereof.

Every man is a member of a dou­ble body, of the civil Common-wealth, and of the Christian-church; in relation to the latter whereof St. Paul telleth us (and what he saith [Page 116] by parity of reason may be referred likewise to the former) that God hath set the members every one in the body, 1 Cor. 12. 8. as it pleaseth him; and as it is in the natural, so it is in every political and spiritual body, every member hath its proper use and function; All members (saith St. Paul) have not [...], Rom. 12. 4. the same office, or the same work and operation; yet every one hath some work; there is no member designed to be idle or useless, conferring no benefit to the whole; Eph. 4. 16. but the whole body (saith the Apostle) fitly joined together, and com­pacted by that which every joint sup­plieth, according to the effectual wor­king in the measure of every part ma­keth increase of the body, unto the edi­fying it self in love; each member doth conspire and co-operate to the strength, nourishment, thriving, and welfare of the whole.

Every man (who continueth a man in his senses, [...]. 1 Cor. 7. 17. or in any good de­gree of natural integrity) is by God endowed with competent abilities to [Page 117] discharge some function, usefull to common good, or at least needfull to his own sustenance; to every one some talent is committed, which in subordination to God's service he may improve to the benefit of the World, God's temporal, or of the Church, God's spiritual Kingdom.

It is plainly necessary, that the greatest part of men should have a determinate work allotted to them, that they may support their life and get their food without being injuri­ous, offensive, or burthensome to others; for their living, they must either follow some trade, or they must shark and filch, or they must beg, or they must starve.

And the rest are obliged to doe somewhat conducible to publick good, that they may deserve to live: for a drone should not be among the bees; nor hath right to devour the hony: If any man doth pretend, or presume that he hath nothing to doe but to eat, to sleep, to play, to laugh; to enjoy his ease, his plea­sure, [Page 118] his humour, he thereby doth as it were disclaim a reasonable title of living among men, and sharing in the fruits of their industry; he, in St. Paul's judgment, should be de­barred of food, for this (saith the Holy Apostle) we commanded you, 2 Thess. 3. 10. that if any man would not work, neither should he eat.

Such an one in the body of men, what is he but an unnatural excre­scence, sucking nutriment from it, without yielding ornament or use? what is he but a wen deforming and encombring the body, or a canker infesting and corrupting it?

As no man (at least with decen­cy, convenience and comfort) can live in the World, without being obliged to divers other men for their help in providing accommodations for him, so justice and ingenuity (corroborated by divine sanctions) do require of him, that in commuta­tion he, one way or other, should undertake some pains redounding to the benefit of others.

[Page 119] So hath the great Authour of Order distributed the ranks and offi­ces of men in order to mutual be­nefit and comfort; that one man should plow, another thresh, ano­ther grind, another labour at the forge, another knit or weave; ano­ther sail, another trade, another su­pravise all these, labouring to keep them all in order and peace; that one should work with his hands and feet, another with his head and tongue; all conspiring to one common end, the welfare of the whole, and the supply of what is usefull to each particular member; Every man so reciprocally obliging and being obliged; the Prince be­ing obliged to the Husbandman for his bread, to the Weaver for his cloaths, to the Mason for his palace, to the Smith for his sword; those being all obliged to him for his vi­gilant care in protecting them; for their security in pursuing the work, and enjoying the fruit of their in­dustry.

[Page 120] So every man hath a calling, and proper business; whereto that in­dustry is required, I need not much to prove, the thing it self in reason and experience being so clearly evi­dent; for what business can be well dispatched, what success can be ex­pected to any undertaking, in what calling can any man thrive without industry? what business is there that will go on of it self, or proceed to any good issue, if we do not care­fully look to it, steadily hold it in its course, constantly push and drive it forward? It is true as in nature, so in all affairs, Nihil movet non motum, nothing moveth without be­ing moved.

Our own interest should move us to be industrious in our calling, that we may obtain the good ef­fects, of being so in a comfortable and creditable subsistence; that we may not suffer the damages and wants, the disappointments and dis­graces ensuing on sloth; but the chief motive should be from piety [Page 121] and conscience; for that it is a duty which we owe to God. For God having placed us in our station; he having apportioned to us our task, we being in transaction of our business his servants, we do owe to him that necessary property of good servants, without which fidelity cannot subsist; for how can he be looked on as a faithfull servant, 1 Cor. 4. 2. who doth not effectually perform the work charged on him? or diligent­ly execute the orders of his Ma­ster?

St. Paul doth injoin servants, that they should in all things obey their Masters, Col. 3. 22. with conscientious regard to God, Eph. 6. 5. as therein performing ser­vice to God, 1 Cor. 7. 22, 23. and expecting recom­pence from him; And of Princes he saith, that they in dispensation of justice, enacting Laws, imposing Taxes, and all political administra­tions, Rom. 13. 6. are the Ministers of God, [...], attending constantly upon this very thing: And if these ex­tremes, the highest and lowest of [Page 122] all vocations, are services of God; if the highest upon that score be tied to so much diligence, then sure­ly all middle places, upon the same accompt of conscience toward God, do exact no less.

If he that hath one talent, and he that hath ten must both improve them for God's interest, then he that hath two, or three, or more, is obliged to the same duty proportio­nably.

Every one should consider the World as the family of that great Pater-familias (of whom the whole family in heaven and earth is named) and himself as an officer or servant therein, Eph. 3. 15. by God's will and designa­tion constituted in that employ­ment, into which providence hath cast him; to confer in his order and way somewhat toward a pro­vision for the maintenance of him­self, and of his fellow-servants. Of a superiour officer our Lord saith, Who is that faithfull and wise servant, Matth. 24. 45. whom his Lord hath made ruler over [Page 123] his household, Luke 12. 42. to give them their meat in due season? so the greatest men are as stewards, treasurers, control­lers, or pourveyers; the rest are in­feriour servants, in their proper rank and capacity.

And he that with diligence per­formeth his respective duty (be it high and honourable, or mean and contemptible in outward appear­ance) will please God, as keeping good order, and as being usefull to his service; so that upon the rec­koning God will say to him, 1 Cor. 14. 33. Well done good and faithfull servant, thou hast been faithfull over a few things; I will make thee ruler over many things; Matt. 25. 21. enter thou into the joy of thy Lord. But he that doeth otherwise (behaving himself carelesly, or slug­gishly in his business) will offend God, as committing disorder, and as being unprofitable;

He committeth disorder accord­ing to that of St. Paul, 2 Thess. 3. 11. We hear there are some, which walk among you disorderly, not working at all. His [Page 124] sentence and doom will be, accord­ing to our Lord, Matt. 25. 26. 30. O thou wicked and slothfull servant—Cast the unprofita­ble servant into utter darkness; which words are spoken in relation to one, who being a flatterer or sluggard in his calling did not improve the spe­cial talent entrusted with him for God's service.

In fine, if we are conscientiously industrious in our vocation, we shall assuredly find the blessing of God thereon; and that he thereby will convey good success, comfort, com­petent wealth, a fair reputation, all desirable good unto us; for as all these things are promised to indu­stry, so the promise especially doth belong to that industry, which a man doth exercise in an orderly course of action in his own way; or rather in God's way, wherein divine providence hath set him.

An irregular or impertinent la­boriousness, out of a man's calling or sphere; a being diligent in other mens affairs, invading their office, [Page 125] (as if I a Priest will be trading, a Layman preaching) may not claim the benefit of those promises, or the blessings of industry; But a Husbandman, who (with conscien­tious regard to God, and confidence in him) is painfull in tilling his ground, Prov. 21. 11. may expect a good crop; a Merchant who (upon the same prin­ciple, with the like disposition) earnestly followeth his trade, may hope for safe voyages and good markets; Prov. 10. 4. 13. 11. a Prince carefully mind­ing his affairs may look for peace and prosperity to his countrey; a Scholar studying hard may be well assured of getting knowledge, and finding truth; all who with honest diligence constantly do pursue their business may confidently and chear­fully hope to reap the advantages sutable to it from the favourable blessing of God. So that we have all reason to observe the Apostle's precept, not to be slothfull in busi­ness.

[Page 126] I should apply this doctrine to our own case, urging its practice by considerations peculiar to our vocation; but having already passed the bounds of time, I reserve the doing it to another opportunity.

Now the God of peace sanctifie you wholly, 1 Thess. 5. 23. and make you perfect in every good work to doe his will; Heb. 13. 20. working in you that which is well-pleasing in his sight; through our Blessed Saviour Iesus Christ; to whom for ever be all glory and praise. Amen.

I Have largely treated upon the duty recommended in this pre­cept, and urged the observance of it in general, at a distance; I now intend more particularly and closely to apply it, in reference to those persons, who seem more espe­cially obliged to it, and whose ob­serving it may prove of greatest [Page 128] consequence to publick good; the which application may also be most sutable and profitable to this audi­ence; those persons are of two sorts; the one Gentlemen, the other Scholars.

I. The First place, as civility demandeth, we assign to Gentlemen; or persons of eminent rank in the World, well allied, graced with ho­nour, and furnished with wealth; the which sort of persons I conceive in a high degree obliged to exercise industry in business.

This at first hearing may seem a little paradoxical and strange; for who have less business than Gentle­men, who do need less industry, than they? He that hath a fair estate, and can live on his means, what hath he to doe, what labour or trouble can be exacted of him; what hath he to think on, or trouble his head with, but how to invent recreati­ons and pastimes to divert himself, and spend his wast leisure pleasant­ly? [Page 129] why should not he be allowed to enjoy himself, and the benefits, which nature or fortune have freely dispenced to him, as he thinketh best, without offence? why may he not say with the rich man in the Gospel, Luke 12. 19. Soul thou hast much goods laid up for many years; take thine ease, eat, drink and be merry? Is it not often said by the Wiseman, Eccles 2. 24. 3. 22. 5. 18. 8. 15. that there is nothing better under the sun, than that a man should make his soul to en­joy good in a chearfull and comfor­table fruition of his estate? Accor­ding to the passable notion and de­finition, What is a Gentleman but his pleasure?

If this be true, if a Gentleman be nothing else but this; then truly he is a sad piece, the most inconsidera­ble, the most despicable, the most pitifull and wretched Creature in the World: If it is his privilege to doe nothing, it is his privilege to be most unhappy; and to be so will be his fate, if he live according to it; for he that is of no worth or [Page 130] use, who produceth no beneficial fruit, who performeth no service to God, or to the World, what ti­tle can he have to happiness, what capacity thereof? what reward can he claim, what comfort can he feel? to what temptations is he ex­posed, what guilts will he in­cur?

But in truth it is far otherwise; to suppose that a Gentleman is loose from business is a great mistake; for indeed no man hath more to doe, no man lieth under greater en­gagements to industry than he.

He is deeply obliged to be con­tinually busie in more ways than other men who have but one sim­ple calling or occupation allotted to them; and that upon a triple ac­compt; in respect to God, to the World, and to himself.

1. He is first obliged to conti­nual employment in respect to God.

He out of a gratefull regard to divine bounty for the eminency of [Page 131] his station, adorned with dignity and repute, for the plentifull ac­commodations and comforts of his life, for his exemption from those pinching wants, those meaner cares, those sordid entertainments, and those toilsome drudgeries, to which other men are subject, is bound to be more diligent in God's service, employing all the advantages of his state to the glory of his munificent benefactour, to whose good provi­dence alone he doth owe them; for who maketh him to differ from ano­ther? 1 Cor. 4. 7. and what hath he that he did not receive from God's free bounty?

In proportion to the bulk of his fortune his heart should be enlarged with a thankfull sense of God's goodness to him; his mouth should ever be filled with acknowledgment and praise, he should always be ready to express his gratefull resent­ment of so great and peculiar obli­gations.

He should dedicate larger portions of that free leisure, which God hath [Page 132] granted to him, in waiting upon God, and constant performances of devotion.

He in frequently reflecting on the particular ample favours of God to him should imitate the holy Psalmist, that illustrious pattern of great and fortunate men; saying after him, with his spirit, and disposition of soul; Psal. 71. 21- Thou hast brought me to great honour, and comforted me on every side, therefore will I praise thee and thy faithfulness, O God.

Lord, Psal. 30. 7- by thy favour thou hast made my mountain to stand strong: Psal. 31. 8. Thou hast set my feet in a large room: Psal. 23. 5. Thou preparest a table before me; Psal. 30. 12.—thou anointest my head with oil, my cup runneth over;—to the end that my glory may sing praise unto thee, and not be silent: The Lord is the por­tion of mine inheritance, and of my cup; thou maintainest my lot; The lines are fallen unto me in pleasant places, Psal. 16. 5. yea I have a goodly heritage; therefore I will bless the Lord.

[Page 133] In conceiving such meditations his head and his heart should con­stantly be employed; as also in contriving ways of declaring and discharging real gratitude; asking himself, Psal. 116. 12. What shall I render unto the Lord for all his benefits? What shall I render to him, not onely as a man for all the gifts of nature, as a Chri­stian for all the blessings of grace, but as a Gentleman also, for the ma­ny advantages of this my conditi­on, beyond so many of my bre­thren, by special providence indul­ged to me?

He hath all the common duties of piety, of charity, of sobriety to discharge with fidelity; for being a Gentleman doth not exempt him from being a Christian, but rather more strictly doth engage him to be such in a higher degree than o­thers; It is an obligation peculiarly incumbent on him, in return for God's peculiar favours, to pay God all due obedience, and to exercise him­self in all good works; disobedience [Page 134] being a more heinous crime in him than in others, who have not such encouragements to serve God.

His obedience may be inculcated by those arguments which Joshua and Samuel did use in pressing it on the Israelites; 1 Sam. 12. 24. Onely ( said Samuel) fear the Lord and serve him in truth, for consider how great things God hath done for you; and, I have given you ( saith God by Joshua) a land for which ye did not labour; Josh. 24. 13. and cities which ye built not, and ye dwell in them; Of the vineyards and olive­yards which ye planted not, do ye eat; Now therefore fear the Lord, and serve him in sincerity and in truth.

His disobedience may be aggrava­ted, Neh. 9. 25—(Isa. 63. 9. Psal. 106. 6. Jer. 2. 7. Ezek. 16. 7—1 Sam. 15. 17. 2 Sam. 12. 7. 1 King. 16.—) 26, 35. as Nehemiah did that of the Is­raelites, They took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards and olive-yards, and fruit-trees in a­bundance; so they did eat and were filled, and became fat; and delighted themselves in thy great goodness; ne­vertheless [Page 135] they were disobedient and rebelled against thee, and cast thy law behind their backs—they have not served thee in their kingdom, and in thy great goodness, which thou ga­vest them; neither turned they from their wicked works.

A Gentleman hath more talents committed to him, and consequent­ly more employment required of him; If a rustick Labourer, or a mechanick Artisan hath one talent, a Gentleman hath ten; He hath innate vigour of spirit, and height of cou­rage fortified by use, he hath ac­complishment and refinement of parts by liberal education, he hath the succours of parentage, alliance and friendship; Luke 19. 20. he hath wealth, he hath honour, Matt. 25. 25. [...]. he hath power and authority, he hath command of time and leisure; Luk. 19. 13. [...]. he hath so many preti­ous and usefull talents entrusted to him, Matt. 25. 16. not to be wrapped up in a nap­kin, Matt. 25. 27. or hidden under ground; Matt. 25. 14. [...]— nor to be squandred away in private satis­factions; but for negotiation, to be [Page 136] put out to use, to be improved in the most advantageous way to God's service: Every talent doth require a particular care and pains to man­age it well.

He particularly is God's Steward, entrusted with God's substance, for the sustenance and supply of God's family; to relieve his fellow-ser­vants in their need, upon seasonable occasions, by hospitality, mercy and charitable beneficence; according to that intimation of our Lord, Luke 12. 42. Who is that faithfull and wise steward, whom his Lord shall make ruler of his houshold, to give them their por­tion and meat in due season? and ac­cording to those Apostolical pre­cepts, [...]. As every one hath received a gift (or special favour,) 1 Pet. 4. 10. even so minister the same to one another, as good stewards of the manifold grace of God; and, Charge the rich in this world, 1 Tim. 6. 17.—that they do good, that they be rich in good works, ready to dis­tribute, willing to communicate.

[Page 137] And he that is obliged to purvey for so many, and so to abound in good works, how can he want busi­ness? how can he pretend to a Writ of ease?

Surely that Gentleman is very blind, and very barren of invention, who is to seek for work fit for him, or cannot easily discern many em­ployments belonging to him, of great concern and consequence.

It is easie to prompt and shew him many businesses indispensably belonging to him, as such.

It is his business to minister re­lief to his poor neighbours in their wants and distresses by his wealth. It is his business to direct and advise the ignorant, to comfort the afflic­ted, to reclaim the wicked, and en­courage the good by his wisedom. It is his business to protect the weak, to rescue the oppressed, to ease those who grone under heavy burthens by his power; to be such a Gentleman and so employed as Job was; Job 31. 17. who did not eat his morsel a­lone [Page 138] so that the fatherless did not eat thereof; Job 31. 16, who did not withhold the poor from their desire, or cause the eyes of the widow to fail; 19. who did not see any perish for want of clothing, or any poor without covering; 29. 12. who delivered the poor that cried, and the fatherless, and him that had none to help him.

It is his business to be hospitable; 1 Pet. 4. 9. kind and helpfull to strangers; Heb. 13. 2. fol­lowing those noble Gentlemen, Rom. 12. 13. A­braham and Lot, Gen. 18. 1. 19. 1. who were so ready to invite and entertain strangers with bountifull courtesie.

It is his business to maintain peace, and appease dissentions among his neighbours, interposing his counsel and authority in order thereto; whereto he hath that brave Gentle­man Moses recommended for his pattern. Exod. 2. 13.

It is his business to promote the welfare and prosperity of his Coun­trey with his best endeavours, Acts 7. 26. and by all his interest; in which prac­tice the sacred History doth pro­pound [Page 139] divers gallant Gentlemen ( Joseph, (Jud. 5. 9.) Moses, Samuel, Nehemiah, Daniel, Mordecay, and all such re­nowned Patriots) to guide him.

It is his business to govern his fa­mily well; Josh. 24. 15. to educate his children in piety and vertue; Psal. 101.— to keep his ser­vants in good order.

It is his business to look to his e­state, and to keep it from wasting; that he may sustain the repute of his person and quality with decen­cy; that he may be furnished with ability to doe good, may provide well for his family, may be hospita­ble, may have wherewith to help his brethren; for if, according to St. Paul's injunction, a man should work with his own hands, [...]. that he may have somewhat to impart to him that needeth; Eph. 4. 28. then must he that hath an estate, be carefull to preserve it, for the same good purpose.

It is his business to cultivate his mind with knowledge, with gene­rous dispositions, with all worthy accomplishments befitting his condi­tion, [Page 140] and qualifying him for honou­rable action; so that he may excell, and bear himself above the vulgar le­vel no less in real inward worth, than in exteriour garb; that he be not a Gentleman merely in name or shew.

It is his business (and that no slight and easie business) to eschew the vices, Arduae nam res est opibus non tradere mores. to check the passions, to withstand the temptations, to which his condition is liable; taking heed, that his wealth, honour and power do not betray him unto pride, inso­lence, or contempt of his poorer brethren; unto injustice, or oppres­sion; unto luxury, and riotous ex­cess; unto sloth, stupidity, forget­fulness of God, and irreligious pro­faneness.

It is a business especially incum­bent on him to be carefull of his ways, that they may have good in­fluence on others, who are apt to look upon him as their guide and pattern.

He should labour and study to be a leader unto vertue, and a notable [Page 141] promoter thereof; directing and ex­citing men thereto by his exempla­ry conversation; encouraging them by his countenance and authority; rewarding the goodness of meaner people by his bounty and favour: He should be such a Gentleman as Noah, who preached righteousness by his words and works before a pro­fane World.

Such particular affairs hath every person of quality, credit, wealth and interest, allotted to him by God, and laid on him as duties; the which to discharge faithfully will enough employ a man, and doth re­quire industry, much care, much pains, excluding sloth and negli­gence: so that it is impossible for a sluggard to be a worthy Gentleman, vertuously disposed, a charitable neighbour, a good patriot, a good husband of his estate; any thing of that, to which God, by setting him in such a station, doth call him.

Thus is a Gentleman obliged to industry in respect of God, who just­ly [Page 142] doth exact those labours of piety, charity, and all vertue from him. Farther,

2. He hath also obligations to mankind, demanding industry from him, upon accompts of common humanity, equity and ingenuity. For,

How can he fairly subsist upon the common industry of mankind without bearing a share thereof? how can he well satisfie himself to dwell statelily, to feed daintily, to be finely clad, to maintain a pom­pous retinue merely upon the sweat and toil of others, without himself rendring a compensation, or making some competent returns of care and pain, redounding to the good of his neighbour?

How can he justly claim, or rea­sonably expect from the World the respect agreeable to his rank, if he doth not by worthy performances conduce to the benefit of it? can men be obliged to regard those, from whom they receive no good?

[Page 143] If no Gentleman be tyed to serve the publick, or to yield help in su­staining the common burthens, and supplying the needs of mankind, then is the whole order merely a burthen and an offence to the World; a race of drones, a pack of ciphers in the commonwealth, standing for nothing, deserving no consideration or regard: And if any are bound, then all are; for why should the whole burthen lie on some, while o­thers are exempted?

It is indeed supposed, that all are bound thereto, seeing that all have recompences publickly allowed to them upon such consideration; di­vers respects and privileges peculiar to the order, grounded upon this supposition, that they deserve such advantages by conferring notable benefit to the publick; the which indeed it were an arrogance to seek, and an iniquity to accept for doing nothing.

It is an unsufferable pride for any man to pretend or conceit himself [Page 144] to differ so much from his brethren, that he may be allowed to live in ease and sloth, while the rest of man­kind are subject to continual toil and trouble. Moreover,

3. A Gentleman is bound to be industrious for his own sake; it is a duty which he oweth to himself, to his honour, to his interest, to his wel­fare. He cannot without industry continue like himself, or maintain the honour and repute becoming his quality and state; or secure himself from contempt and disgrace; for to be honourable and slothfull are things inconsistent; seeing honour doth not grow, nor can subsist with­out undertaking worthy designs, constantly pursuing them, and hap­pily atchieving them; it is the fruit and reward of such actions, which are not performed with ease.

External respect, and semblance of honour, for the sake of publick order, may be due to an exteriour rank, or title; but to pay this is not to honour the person, but his title, [Page 145] because it is supposed that men of real worth and use do bear it; or lest by refusing it to one, the whole order may seem disrespected; but yet true honour or mental e­steem is not due upon such ac­compts; nor is it possible to render it unto any person, who doth not by worthy qualities, and good deeds appear to merit it.

Nor can a Gentleman without in­dustry uphold his real interests a­gainst the attempts of envy, of trea­chery, of flattery, of sycophantry, of avarice, to which his condition is obnoxious; to preserve his wealth and estate, which are the supports of his quality, he must endure care and pains; otherwise he will by greedy harpyes and crafty lurchers be rifled or cozened of his substance; it will of it self go to wreck, and be imbezill'd by negligence.

He cannot without industry guard his personal welfare from manifold inconveniences, molestations and mischiefs; Idleness it self will be [Page 146] very troublesome and irksome to him. His time will lie upon his hands, as a pestring encumbrance. His mind will be infested with vari­ous distractions and distempers; vain and sad thoughts, foul lusts, and unquiet passions will spring up therein, as weeds in a neglected soil. His body will languish, and become destitute of health, of vigour, of activity, for want of due exercise. All the mischiefs which naturally do spring from sloth and stupidity will seise upon him.

4. Thus upon various accompts a Gentleman is engaged to business, and concerned to exercise industry therein; we may add, that indeed the very nature of gentility, or the true notion of a Gentleman doth imply so much.

For what, I pray, is a Gentle­man, what properties hath he, what qualities are characteristical or pe­culiar to him, whereby he is distin­guished from others, and raised a­bove the vulgar? are they not espe­cially [Page 147] two, Courage and Courtesie? which he that wanteth is not other­wise than equivocally a Gentleman, as an Image or a Carkase is a Man; without which gentility in a conspi­cuous degree is no more than a vain shew or an empty name: And these plainly do involve industry, do ex­clude slothfulness; for Courage doth prompt boldly to undertake, and re­solutely to dispatch great enterprises, and employments of difficulty; It is not seen in a flaunting garb, or strut­ting deportment; not in hectorly, ruffian-like swaggering or huffing; not in high looks, or big words; but in stout and gallant deeds, em­ploying vigour of mind and heart to atcheive them; how can a man otherwise approve himself for cou­rageous, than by signalizing himself in such a way?

And for Courtesie, how otherwise can it be well displayed, than in sedulous activity for the good of men? It surely doth not consist in modish forms of address or comple­mental [Page 148] expressions, or hollow pro­fessions (commonly void of mean­ing, or of sincerity;) but in real performances of beneficence, when occasion doth invite, and in wait­ing for opportunities to doe good; the which practice is accompanied with some care and pain, adding a price to it; for an easie courtesie is therefore small because easie, and may be deemed to proceed rather from ordinary humanity, than from gentile disposition; so that in fine he alone doth appear truely a Gen­tleman, who hath the heart to un­dergo hard tasks for publick good, and willingly taketh pains to oblige his neighbours and friends.

5. The work indeed of Gentle­men is not so gross, but it may be as smart and painfull as any other. For all hard work is not manual; there are other instruments of acti­on beside the plow, the spade, the hammer, the shuttle; nor doth e­very work produce sweat, and visi­ble tiring of body; the head may [Page 149] work hard in contrivance of good designs, the tongue may be very active in dispensing advice, persua­sion, comfort, and edification in ver­tue; A man may bestir himself in going about to doe good; these are works employing the cleanly indu­stry of a Gentleman.

6. In such works it was, that the truest and greatest pattern of gen­tility that ever was did employ himself: who was that? Even our Lord himself; for he had no parti­cular trade, or profession; no man can be more loose from any en­gagement to the World than he was; no man had less need of bu­siness, or pains-taking than he; for he had a vast estate, being heir of all things, all the World being at his disposal, yea infinitely more, it be­ing in his power with a word to create whatever he would to serve his need, or satisfie his pleasure; Omnipotency being his treasure and supply; He had a retinue of Angels to wait on him, and minister to [Page 150] him; whatever sufficiency any man can fansie to himself to dispense with his taking pains, that had he in a far higher degree; Yet did he find work for himself, and continu­ally was employed in performing service to God, and imparting be­nefits to men; Isa. 53. 11. nor was ever indu­stry exercised upon Earth compara­ble to his.

Gentlemen therefore would doe well to make him the pattern of their life, to whose industry they must be beholden for their salva­tion: in order whereto we recom­mend them to his grace.

I Proceed to the other sort of persons, whom we did pro­pound, namely

II. Scholars, and that on them particularly great engagements do lie to be industrious, is most evi­dent, from various considerations.

[Page 152] The nature and design of this calling doth suppose industry; the matter, and extent of it doth require industry; the worth of it doth high­ly deserve industry. We are in spe­cial gratitude to God, in charity to men, in due regard to our selves bound unto it.

1. First, I say, the nature and de­sign of our calling doth suppose in­dustry: Eccles 2. 21. There is (saith the divine Preacher) a man, whose labour is in wisedom, in knowledge, and in equity; Such men are Scholars; so that we are indeed no Scholars, but absurd usurpers of the name, if we are not laborious; for what is a Scholar, but one who retireth his person, and avocateth his mind from other oc­cupations, and worldly entertain­ments, [...]. that he may [...], vacare studiis, employ his mind and lei­sure on study and learning, in the search of truth, the quest of know­ledge, the improvement of his rea­son. Wherefore an idle Scholar, a lazy student, a sluggish man of learn­ing is nonsense.

[Page 153] What is learning but a diligent attendance to instruction of Ma­sters, skilled in any knowledge, and conveying their notions to us in word or writing?

What is study, but an earnest, steady, persevering application of mind to some matter, on which we fix our thoughts, with intent to see through it; what in Solomon's lan­guage are these Scholastick occupa­tions, Prov. 2. 2. but inclining the ear, and ap­plying our heart to understanding? than which commonly there is no­thing more laborious, more strain­ing nature, and more tiring our spi­rits; whence it is well compared to the most painfull exercises of body and soul.

The Wise-man advising men to seek wisedom, the which is the pro­per design of our calling, doth in­timate that work to be like digging in the mines for silver, and like searching all about for concealed treasure; than which there can hardly be any more difficult and [Page 154] painfull task, If (saith he) thou seekest her as silver, Prov. 2. 4. and searchest for her as for hid treasures, then shalt thou understand—Otherwhere he compareth the same work to assidu­ous watching and waiting, like that of a guard or a client, which are the greatest instances of diligence, Blessed (saith he; or wisedom by him saith, Prov. 8. 34. blessed) is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.

Wherefore if we will approve our selves to be what we are called, and what we pretend to be, if we will avoid being Impostours, assu­ming a name not due to us, we must not be slothfull. Farther,

2. The matter and extent of our business doth require industry from us: the matter of it, which is truth and knowledge; the extent, which is very large and comprehensive, taking in all truth, all knowledge; worthy our study, and usefull for the designs of it.

[Page 155] Our business is to find truth; the which (even in matters of high importance) is not easily to be dis­covered; being (as a vain of silver, encompassed with earth, and mixed with dross) deeply laid in the ob­scurity of things, wrapt up in false appearances, entangled with objecti­ons, and perplexed with debates; being therefore not readily discove­rable; especially by minds clouded with prejudices, lusts, passions, par­tial affections, appetites of honour and interest; whence to descry it requireth the most curious observa­tion, and solicitous circumspection that can be; together with great pains in the preparation and purga­tion of our minds toward the in­quiry of it.

Our business is to attain know­ledge, not concerning obvious and vulgar matters, but about sublime, abstruse, intricate and knotty sub­jects, remote from common obser­vation and sense; to get sure and exact notions about which will try [Page 156] the best forces of our mind with their utmost endeavours; in firmly setling principles, in strictly dedu­cing consequences, in orderly di­gesting conclusions, in faithfully re­taining what we learn by our con­templation and study.

And if to get a competent know­ledge about a few things, or to be reasonably skilfull in any sort of learning, be difficult, how much in­dustry doth it require to be well seen in many, or to have waded through the vast compass of learn­ing, in no part whereof a Scholar may conveniently or handsomely be ignorant; seeing there is such a connexion of things, and depen­dence of notions, that one part of learning doth confer light to ano­ther, that a man can hardly well un­derstand any thing without know­ing divers other things; that he will be a lame Scholar, who hath not an insight into many kinds of know­ledge, that he can hardly be a good Scholar, who is not a general one.

[Page 157] To understand so many Langua­ges (which are the shells of know­ledge,) to comprehend so many Sciences (full of various theoremes and problemes) to peruse so many Histories (of ancient and modern times;) to know the World, both natural and humane; to be ac­quainted with the various inventi­ons, inquiries, opinions and contro­versies of learned men; to skill the arts of expressing our mind, and imparting our conceptions with ad­vantage, so as to instruct or per­suade others; these are works in­deed, which will exercise and strain all our faculties (our reason, our fancy, our memory) in painfull study.

The knowledge of such things is not innate to us; it doth not of it self spring up in our minds; it is not any-wise incident by chance, or infused by grace (except rarely by miracle;) common observation doth not produce it; it cannot be purchased at any rate, except by [Page 158] that, for which it was said of old, the gods sell all things, Dii laboribus omnia ven­dunt. that is for pains; without which the best wit and greatest capacity may not ren­der a man learned; as the best soil will not yield good fruit or grain, if they be not planted or sown therein.

Consider, if you please, what a Scholar Solomon was; Beside his skill in politicks, which was his principal faculty and profession, whereby he did with admirable dexterity and prudence manage the affairs of that great Kingdom, 1 Kings 3. 9. judging his people, and discerning what was good and bad; accurately dispensing justice; set­ling his Countrey in a most flou­rishing state of peace, 1 Kings 4. 20. 25. 10. 27. order, plenty and wealth; 1 Kings 4. 2 [...]— largely extending his territory; 1 Kings 10. 6, 24. so that his wisedom of this kind was famous over the earth; beside, 1 Kings 4. 33. I say, this civil wisedom, He had an exquisite skill in natural Phi­losophy and Medicine, for He spake of trees (or plants) from the cedar that is in Lebanon, even unto the hy­sop [Page 159] that springeth out of the wall; he spake also of beasts, and of fowl, and of creeping things, and of fishes.

He was well versed in Mathema­ticks; for it is said, 1 Kings 4. 30. Solomon's wise­dom excelled the wisedom of all the children of the East-countrey, and all the wisedom of Egypt; the wisedom of which Nations did consist in those Sciences. And of his Mecha­nick skill he left for a monument the most glorious structure that ever stood on earth.

He was very skilfull in Poetry and Musick, 1 Kings 4. 32. for he did himself com­pose above a thousand songs; where­of one yet extant declareth the lof­tiness of his fancy, the richness of his vain, and the elegancy of his style.

He had great ability in Rheto­rick; Sap. 7. 15. according to that in Wisedom, God granted me to speak as I would; and that in Ecclesiastes, Eccles 12. 10. The Preacher sought to find out acceptable words; a great instance of which faculty we have in that admirable Prayer [Page 160] of his composure, 1 Kings 8. at the dedication of the Temple.

He did wonderfully excell in E­thicks; concerning which he spake three thousand Proverbs, 1 Kings 4. 32. or moral Aphorisms; Eccles 2. 9. and Moreover (saith Ecclesiastes) because the preacher was wise, he still taught the people know­ledge; yea he gave good heed, and sought out, and set in order many pro­verbs; the which did contain a great variety of notable observati­ons, and usefull directions for com­mon life, couched in pithy expres­sions.

As for Theology, as the study of that was the chief study to which he exhorteth others (as to the head, or principal part of wisedom) so questionless he was himself most conversant therein; Prov. 2. 5- for proof where­of he did leave so many excellent theoremes, and precepts of divinity to us.

In fine, there is no sort of know­ledge, to which he did not apply his study; witness himself in those [Page 161] words, Eccles 1. 13. I gave my heart to seek and search out by wisedom concerning all things, that are done under heaven.

Such a Scholar was He; and such if we have a noble ambition to be, we must use the course he did; which was first in his heart to pre­fer wisedom before all worldly things; then to pray to God for it, or for his blessing in our quest of it; then to use the means of attaining it, diligent searching, and hard study; for that this was his method he tel­leth us, Eccles. 7. 25. I (saith he) applyed my heart, to know, and to search, and to seek out wisedom, and the reason of things.

Such considerations shew the ne­cessity of industry for a Scholar; but

3. The worth, and excellency, and great utility, together with the pleasantness of his vocation, deser­ving the highest industry, do super­add much obligation thereto.

We are much bound to be dili­gent out of ingenuity, and in grati­tude [Page 162] to God, who by his gratious providence hath assigned to us a cal­ling so worthy, an employment so comfortable, a way of life no less commodious, beneficial and delight­full to our selves, than serviceable to God, and usefull to the World.

If we had our option and choice, what calling could we desire before this of any whereto men are affixed? how could we better employ our mind, or place our labour, or spend our time, or pass our pilgrimage in this World, than in scholastical oc­cupations?

It were hard to reckon up, or to express the numberless great advan­tages of this calling, I shall therefore onely touch some, which readily fall under my thought, recommen­ding its value to us.

It is a calling, the design whereof conspireth with the general end of our being; the perfection of our nature in its endowments, and the fruition of it in its best operations.

[Page 163] It is a calling, which doth not employ us in bodily toil, in worldly care, in pursuit of trivial affairs, in sordid drudgeries; but in those an­gelical operations of soul, the con­templation of truth, and attainment of wisedom; which are the worthi­est exercises of our reason, and sweet­est entertainments of our mind; the most pretious wealth, and most beautifull ornaments of our soul; whereby our faculties are improved, are polished and refined, are enlarged in their power and use by habitual accessions: the which are conduci­ble to our own greatest profit and benefit, as serving to rectify our wills, Prov. 2. 4, 10. to compose our affections, to guide our lives in the ways of ver­tue, to bring us unto felicity.

It is a calling, which being duly followed will most sever us from the vulgar sort of men, and advance us above the common pitch; endew­ing us with light to see farther than other men, disposing us to affect better things, and to slight those [Page 164] meaner objects of humane desire, on which men commonly dote: freeing us from the erroneous con­ceits, and from the perverse affecti­ons of common people. It is said [...], men of learning are double-sighted; but it is true, that in many cases they see infinitely farther than a vulgar sight doth reach; and if a man by serious study doth acquire a clear and solid judgment of things, so as to assign to each its due weight and price; if he accordingly be inclined in his heart to affect and pursue them; if from clear and right noti­ons of things a meek and ingenuous temper of mind, a command and moderation of passions, a firm inte­grity, and a cordial love of good­ness do spring, he thereby becometh another kind of thing, much diffe­rent from those brutish men (beasts of the people) who blindly follow the motions of their sensual appetite, or the suggestions of their fancy, or their mistaken prejudices.

[Page 165] It is a calling which hath these considerable advantages, that by virtue of improvement therein, we can see with our own eyes, and guide our selves by our reasons, not being led blindfold about, or de­pending precariously on the conduct of others in matters of highest con­cern to us. That we are exempted from giddy credulity, from waver­ing levity, from fond admiration of persons and things, being able to distinguish of things, and to set­tle our judgments about them, and to get an intimate acquaintance with them, assuring to us their true nature and worth: that we are also thereby rescued from admiring our selves, and that overweening self­conceitedness, of which the Wise­man saith, Prov. 26. 16. The sluggard is wiser in his own conceit, than seven men that can render a reason.

It is a calling, whereby we are qualified and enabled to doe God service; to gratify his desires, to promote his honour, to advance his [Page 166] interests; to render his name glori­ous in the World; by teaching, maintaining and propagating his truth; by persuading men to render their due love, reverence and obedi­ence to him; than which we can have no more honourable or satis­factory employment; more like to that of the glorious and blessed Spi­rits.

It is a calling, the due prosecuti­on whereof doth ingratiate us with God, and procureth his favour; rendring us fit objects of his love, and entitling us thereto in regard to our qualities, and recompence of our works; Sap. 7. 28. (Psal. 5. 5.) Prov. 3. 4. for God loveth none but him that dwelleth with wisedom; and, So shalt thou find favour and good under­standing in the sight of God and man.

It is a calling, whereby with grea­test advantage we may benefit men, and deserve well of the World; drawing men to the knowledge and service of God, reclaiming them from errour and sin, rescuing them from misery, and conducting them [Page 167] to happiness; by clear instruction, by faithfull admonition, by power­full exhortation; And what can be more noble, than to be the lights of the World, the guides of practice to men, the authours of so much good, so egregious benefactours to man­kind?

It is a calling most exempt from the cares, the crosses, the turmoils, the factious jars, the anxious in­trigues, the vexatious molestations of the World; its business lying out of the road of those mischiefs; wholly lying in solitary retirement, or being transacted in the most in­nocent, and ingenuous company.

It is a calling least subject to any danger or disappointment; wherein we may well be assured not to mis­carry or lose our labour; for the Merchant indeed by manifold acci­dents may lose his voyage, or find a bad market; the Husbandman may plow and sow in vain; but the Stu­dent hardly can fail of improving his stock, and reaping a good crop [Page 168] of knowledge; especially if he study with a conscientious mind, and pi­ous reverence to God, imploring his gratious help and blessing.

It is a calling, the industry used wherein doth abundantly recom­pence it self, by the pleasure and sweetness; which it carrieth in it; so that the more pains one taketh, the more delight he findeth, feeling him­self proportionably to grow in knowledge; and that his work be­cometh continually more easie to him.

It is a calling, the business where­of doth so exercise as not to weary, so entertain as not to cloy us; be­ing not (as other occupations are) a drawing in a mill, or a nauseous (tedious) repetition of the same work; but a continued progress to­ward fresh objects; our mind not being staked to one or a few poor matters, but having immense fields of contemplation, [...]. wherein it may everlastingly expatiate, with great proficiency and pleasure.

[Page 169] It is a calling which doth ever afford plentifull fruit, even in re­gard to the conveniences of this present and temporal state; the which sufficiently will requite the pains expended thereon: for if we be honestly industrious we shall not want success; and succeeding we shall not want a competence of wealth, of reputation, of interest in the World: for concerning wise­dom, which is the result of honest study, the Wise-man telleth us, Prov. 8. 18. 3. 16. 4. 9, 10. Ri­ches and honour are with her, yea durable riches, and righteousness: Length of days are in her right hand, and in her left hand riches and honour: Exalt her, and she shall promote thee, she shall bring thee to honour, when thou dost em­brace her; she shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee; In common experience, the wealth of the mind doth qualifie for employ­ments, which have good recompen­ces annexed to them; and neither [Page 170] God nor man will suffer him long to want, who is endowed with worthy accomplishments of know­ledge; It was a ridiculous provi­dence in Nero, that if he should chance to lose his Empire, he might live by sidling; yet his motto was good; and Dionysius, another Ty­rant, found the benefit of it; [...], he that hath any good art, hath therein an estate, and land in every place; he is secured against being reduced to extremity of any misfortune: Wise­dom (saith the Wise-man) is a de­fence, Eccl. 7. 12. and money is a defence; but the excellency of knowledge is, that wisedom giveth life to them that have it: money is a defence, of which fortune may bereave us; but wisedom is beyond its attacks; being a treasure seated in a place in­accessible to external impressions.

And as a learned man cannot be destitute of substance; Prov. 12. 8. so he can­not want credit; A man shall be commended according to the wisedom. having such an ornament, than which none hath a [Page 171] more general estimation; and which can be of low rate onely among that sort of folk, to whom Solomon saith, Prov. 1. 22. 1. 7. How long, ye simple ones, will ye love simplicity;—and fools hate knowledge? It is that which recom­mendeth a man in all company, and procureth regard, every one yiel­ding Prov. 22. 17. attention and acceptance to instructive, neat, apposite discourse (that which the Scripture calleth acceptable, pleasant, gratious words) men think themselves obliged there­by, by receiving information, and satisfaction, from it; and according­ly Every man (saith the Wise-man) shall kiss his lips, Prov. 24. 26. that giveth a right answer; Prov. 22. 15, 16. and,— for the grace of his lips the King shall be his friend; Eccles 10. 12. and, The words of a wise-man's mouth are gra­tious. It is that an eminency where­in purchaseth lasting same, and a life after death, in the good memo­ry and opinion of posterity; Ecclus 39. 9. Many shall commend his understanding, and so long as the world endureth, it shall not be blotted out, his memorial shall [Page 172] not depart away, and his name shall live from generation to generation. A fame no less great, and far more innocent than acts of Chivalry and Martial prowess; for is not Ari­stotle as renowned for teaching the World with his Pen, as Alexander for conquering it with his Sword? is not one far oftner mentioned, than the other; do not men hold themselves much more obliged to the learning of the Philosopher, than to the valour of the Warriour? Indeed the fame of all others is in­debted to the pains of the Scholar, and could not subsist but with and by his fame, Dignum laude virum Musa vetat mori, learning consecra­teth it self and its subject together, to immortal remembrance.

It is a calling that fitteth a man for all conditions and fortunes; so that he can enjoy prosperity with moderation, and sustain adversity with comfort; He that loveth a Book will never want a faithfull friend, a wholesome counsellour, a [Page 173] chearfull companion, an effectual comforter. By study, by reading, by thinking one may innocently divert, and pleasantly entertain himself, as in all weathers, so in all fortunes.

In fine, it is a calling, which So­lomon, who had curiously observed, and exactly compared and scann'd by reason and by experience all o­ther occupations and ways of life, did prefer above all others; and we may presume would sooner have parted with his royal state, than with his learning; Prov. 4. 7. for Wisedom (saith he) is the principal thing, therefore get wisedom, and with all thy getting get understanding; and Then I saw (then, Eccles. that is, after a se­rious disquisition and discussion of things, I saw) that wisedom excee­deth folly (that is, knowledge ex­celleth ignorance) as light excelleth darkness.

These things and much more may be said of learning in general; but if more distinctly we survey [Page 174] each part and each object of it; we shall find that each doth yield con­siderable emoluments and delights; benefit to our soul, advantage to our life, satisfaction to our mind.

The observation of things, and collection of experiments how doth it enrich the mind with Idea's, and breed a kind of familiar acquain­tance with all things, so that no­thing doth surpize us, or strike our mind with astonishment and admi­ration? Eccles 1. 8. and if our eye be not satisfied with seeing, nor our ear filled with hearing, how much less is our mind satiated with the pleasures of specu­lating and observing that immense variety of objects subject to its view?

The exercise of our mind in ra­tional discursiveness, about things, in quest of truth; canvasing questi­ons, examining arguments for and against; how greatly doth it better us, fortifying our natural parts, en­abling us to fix our thoughts on ob­jects without roving, enuring us to [Page 175] weigh, and resolve, and judge well about matters proposed; preserving us from being easily abused by cap­tious fallacies, gull'd by specious pretences, tossed about with every doubt or objection started before us.

Invention of any kind (in discer­ning the causes of abstruse effects, in resolving hard problemes, in de­monstrating theoremes, in framing composures of witty description, or forcible persuasion) how much doth it exceed the pleasure of hunting for any game, or of combating for any victory? do any man's chil­dren so much please him, as these creatures of his brain?

The reading of Books what is it, but conversing with the wisest men of all ages and all countries, who thereby communicate to us their most deliberate thoughts, choicest notions, and best inventions, cou­ched in good expression, and dige­sted in exact method.

And as to the particular matters or objects of study, all have their [Page 176] use and pleasure. I shall onely touch them.

The very initial studies of Tongues and Grammatical Literature are very profitable and necessary, as the in­lets to knowledge, whereby we are enabled to understand wise men speaking their sense in their own terms and lively strain; where­by especially we are assisted to drink sacred knowledge out of the fountains, the divine Oracles.

Luther would not part with a little Hebrew he had for all the Turkish Empire.

Rhetorick, or the part of convey­ing our thoughts to others by speech with advantages of clear­ness, force and elegancy, so as to instruct, to persuade, to delight the auditours; of how great benefit is it, if it be well used? how much may it conduce to the service of God, and edification of men? what hath been a more effectual instru­ment of doing good, and working wonders not onely in the World, [Page 177] but in the Church? how many souls have been converted from errour, vanity and vice, to truth, soberness and vertue, [...]—Acts 18. 24. by an eloquent Apollos, a Basil, a Chrysostome?

The perusal of History, how plea­sant illumination o [...] mind, how use­full direction of life, how spirtely incentives to vertue doth it afford? how doth it supply the room of ex­perience, and furnish us with pru­dence at the expence of others; in­forming us about the ways of acti­on, and the consequences thereof by examples, without our own danger or trouble? how may it in­struct and encourage us in piety, while therein we trace the paths of God in men, or observe the me­thods of divine providence, how the Lord and Judge of the World in due season protecteth, prospereth, blesseth, rewardeth innocence and integrity; how he crosseth, defeat­eth, blasteth, crusheth, punisheth ini­quity and outrage; managing things with admirable temper of wisedom [Page 178] to the good of mankind, and ad­vancement of his own glory?

The Mathematical Sciences, how pleasant is the speculation of them to the mind, how usefull is the pra­ctice to common life? how do they whet and excite the mind? how do they inure it to strict rea­soning, and patient meditation?

Natural Philosophy, the contem­plation of this great Theatre, or vi­sible system presented before us; observing the various appearances therein, and inquiring into their causes; reflecting on the order, con­nexion, and harmony of things; considering their original source, and their final design; how doth it enlarge our minds and advance them above vulgar amusements, and the admiration of those petty things, about which men cark and bicker? how may it serve to work in us pious affections of admiration, reverence and love toward our great Creatour, Rom. 1. 20. whose eternal divinity is clearly seen, Psal. 19. 1. whose glory is declared, [Page 179] whose transcendent perfections, and attributes of immense power, wise­dom and goodness are conspicuous­ly displayed, Psal. 8. whose particular kind­ness toward us men doth evidently shine in those his works of nature?

The study of Moral Philosophy, how exceedingly beneficial may it be to us, suggesting to us the dic­tates of reason concerning the na­ture and faculties of our soul, the chief good and end of our life, the way and means of attaining happi­ness; the best rules and methods of practice; the distinctions between good and evil; the nature of each vertue, and motives to embrace it; the rank wherein we stand in the World, and the duties proper to our relations; by rightly understan­ding and estimating which things we may know how to behave our selves decently and soberly toward our selves, justly and prudently to­ward our neighbours; we may learn to correct our inclinations, to regulate our appetites, to moderate [Page 180] our passions, to govern our actions, to conduct and wield all our prac­tice well in prosecution of our end; so as to enjoy our being and con­veniences of life in constant quiet and peace, with tranquillity and sa­tisfaction of mind?

But especially the study of The­ology, how numberless unexpressible advantages doth it yield? for,

It enlightneth our minds with the best knowledge concerning the most high and worthy objects, in order to the most happy end, with the firmest assurance.

It certainly and perfectly doth inform us concerning the nature and attributes, the will and intentions, the works and providence of God.

It fully declareth to us our own nature, our original, our designed end, our whole duty, our certain way of attaining eternal life, and felicity.

It exactly teacheth us how we should demean our selves in all re­spects, piously toward God, justly [Page 181] and charitably toward our neigh­bour, soberly toward our selves; without blame in the World, with satisfaction of our conscience, with assured hope of blessed rewards.

It proposeth those encourage­ments, and exhibiteth assurances of those helps, which serve potently to engage us in all good practice.

It setteth before us a most com­plete and lively pattern of all good­ness; apt most clearly to direct, most strongly to excite, most obli­gingly to engage us thereto; espe­cially instructing and inclining to the practice of the most high and hard duties, meekness, humility, patience, self-denial, contempt of all worldly vanities.

It discovereth those sublime my­steries, and stupendious wonders of grace, whereby God hath demon­strated an incomprehensible kind­ness to mankind, 1 Pet. 1. 12. and our obligati­on to correspondent gratitude. Tit. 3. 4.

It representeth manifold argu­ments and incentives to love God [Page 182] with most intense affection, to con­fide in him with most firm assu­rance, to delight in him continual­ly with joy unspeakable; which are the noblest, the sweetest, the happi­est opperations of our soul.

It reareth our hearts from vain thoughts and mean desires concer­ning these poor, Cor. 4. 18. transitory, earthly things, to contemplations, affecti­ons, and hopes toward objects most excellent, eternal and celestial.

It engageth us to study the Book of God, the Book of Books, the richest mine of most excellent know­ledge, containing infallible Oracles of truth, and heavenly rules of life; which are able to make us wise to salvation, ( [...] Tim 3. 15.) and perfect to every good work. Psal. 19. 10.

And how can we otherwise be so well employed, as in meditation a­bout such things? what occupation doth nearer approach to that of the blessed Angels? what Heaven is there upon Earth like to that of constant­ly feasting our minds and hearts in [Page 183] the contemplation of such objects? Especially considering that this stu­dy doth not onely yield private be­nefit to our selves, in forwarding our own salvation, but enableth us by our guidance and incouragement to promote the eternal welfare of others, and by our endeavours to people Heaven; according to that exhortation of St. Paul pressing on Timothy this study with diligence; Meditate upon these things; 1 Tim. 4. 16. give thy self wholly to them, that thy profi­ting may appear to all; take heed unto thy self, and unto the doctrine, continue in them; for in doing this, thou shalt both save thy self, and them that hear the.

So considerable is each part of learning, so extremely profitable are some parts of; indeed the skill of any liberal art is valuable, as a handsome ornament, as an harm­less divertisement, as an usefull in­strument upon occasions; as pre­ferible to all other accomplishments and advantages of person or fortune [Page 184] (beauty, strength, wealth, power, or the like;) for who would not purchase any kind of such know­ledge at any rate; who would sell it for any price; who would not chuse rather to be deformed or im­potent in his body, than to have a mis-shapen and weak mind; to have rather a lank purse, than an empty brain; to have no title at all, than no worth to bear it out? if any would, 1 King. 4. 29- he is not of Solomon's mind; for of wisedom (by which he mean­eth a comprehension of all know­ledge, divine and humane; into which the knowledge of natural things, of Mathematicks, of Poetry, are reckoned ingredients) he saith, The merchandise of it is better than the merchandise of silver, Prov. 2. 14. 8. 11. and the gain thereof than fine gold; she is more pretious than rubies, and all the things thou canst desire, are not to be compared unto her: Prov. 8. 19. 16. 16. 20. 15. 4. [...]. Her fruit is bet­ter than gold, yea than fine gold; and her revenue than choice silver.

[Page 185] Now then, considering all these advantages of our calling, if we by our negligence or sluggishness there­in do lose them, are we not very ingratefull to God, who gave them, as with a gratious intent for our good, so with expectation that we should improve them to his service? If God had allotted to us the calling of Rusticks, or of Artificers, we had been impious in not diligently fol­lowing it; but we are abominably ingratefull in neglecting this most incomparably excellent vocation.

Are we not extremely defective to our selves, if indulging a wretch­ed humour of laziness we will not enjoy those sweet pleasures, nor em­brace those great profits to which God in mercy calleth us?

If Solomon said true, Prov. 19. 8. He that get­teth wisedom, loveth his own soul, he that keepeth understanding shall find good; how little friends are we to our selves, how neglectfull of our own welfare, by not using the means of getting wisedom?

[Page 186] The heart of him that hath under­standing, Prov. 15. 14. seeketh knowledge, saith So­lomon; what a fool then is he that shunneth it? who, though it be his way, and his special duty to seek it, yet neglecteth it; chusing rather to doe nothing, or to doe worse.

And do we not deserve great blame, displeasure and disgrace from mankind, if having such opportu­nities of qualifying our selves to doe good, and serve the publick, we by our idleness render our selves worth­less and useless?

How, being slothfull in our busi­ness, can we answer for our viola­ting the wills, for abusing the good­ness, for perverting the charity and bounty of our worthy Founders and Benefactours, who gave us the good things we enjoy, not to maintain us in idleness, but for supports and en­couragements of our industry? how can we excuse our selves from disho­nesty, and perfidious dealing, seeing that we are admitted to these enjoy­ments under condition, and upon [Page 187] confidence (confirmed by our free promises, and most solemn engage­ments) of using them according to their pious intent, that is in a dili­gent prosecution of our studies, in order to the service of God, and of the publick?

Let every Scholar, when he mis­pendeth an hour, or sluggeth on his bed but imagine, that he heareth the voice of those glorious Kings, or venerable Prelates, or worthy Gentlemen, complaining thus, and rating him; why, sluggard, dost thou against my will possess my e­state? why dost thou presume to occupy the place due to an industri­ous person? why dost thou forget, or despise thy obligations to my kindness? thou art an usurper, a robber, or a purloiner of my goods, which I never intended for such as thee; I challenge thee of wrong to my self, and of sacrilege toward my God, to whose service I devoted those his gifts to me.

[Page 188] How reproachfull will it be to us, if that expostulation may concern us, Prov. 17. 16. Wherefore is there a price in the hand of a fool to get wisedom, seeing he hath no heart to it?

If to be a dunce, or a bungler in any profession be shamefull, how much more ignominious, and infa­mous to a Scholar to be such? from whom all men expect, that he should excell in intellectual abilities; and be able to help others by his in­struction and advice.

Nothing surely would more grate on the heart of one, that hath a spark of ingenuity, of modesty, of gene­rous good nature, than to be liable to such an imputation.

To avoid it therefore (together with all the guilt, and all the mis­chiefs attending on sloth) let each of us in God's name, carefully mind his business; And let the grace and blessing of God prosper you there­in. Amen.