IN the book of Ecclesiastes, it is said God hath made man upright, Eccl. 7.29.but they have sought out many inventions. Which passage is interpreted by Gro­tius to this sense, Grotius de jure B. & P. l. 2. c. 2. §. 2. That Nature is the work of God, but Art is the invention of Man. As if originally men kept a perpetual Sabboth of Contemplation, and lived without art or industry. As if the improvement of Natural were the dege­neracy of Spiritual Life: and the most barbarous were the most Angelical. But this Hypothesis is fit only for a Poet, or a Stoick: and accordingly we have the Description of the Golden Age in Ovid, Ovid. Metam. l. 1. Ecl. 3. Se [...]. Ep. 90. and the ingenious morosities of Seneca, upon this Sub­ject.

This Truth is notwithstanding apparent from the History of man, that he began to study the cul­tivation [Page 2]of his Outward State after he had lost his Innocency; and neglected his Soul, when he took care of his Body; Plin Nat. Hist. lib. 33. pro. which gave occasion to some to imagin, that the increase of Art was the decay of Vertue. But this was their mistake: for Arts are like that Sagacity, by which they were invented; which we may call (as Philo do's) a middle sort of Wisdom, [...]—Philo de m [...]nd [...] Op [...]. that can minister indifferently to Vertue or to Vice. And although our Arts as well as our faculties can be employed in the service of Vertue, or of Vice; yet those Arts and Faculties ought to be employed only in the service of God, who created Man, and endowed him with his Sagacity. When it is otherwise, the Original do's reprove the use: and those men are condemned by their Consciences, who employ their Arts or their Faculties in the service of Sin. For as both our Faculties and Arts are from God, so they ought to be used for him: and Vertue is the perfection of Politeness.

If the Accommodations and Magnificence of Life had been inconsistent with Vertue and Religion, God would not have given us so many things richly to enjoy, and called Himself the Author of those Arts, by which they are enjoyed, as He hath done. For although natural Sagacity and industrious Applica­tion make men Artists, yet God is said to endow those m [...]n with their Skill and Wisdom: and although our duties be the actions of Men, they are styled the fruits of the Spirit. Nor have we just reason to be­lieve that God made Bezaleel, and Aholiab, Artists by inspiration only, but that He used men whom he found Artists, made such by his blessing on their Sagacity and Diligence. Moses saw the Pattern of the Tabernacle, and all things belonging to it, in [Page 3]the Mount, but the Artificers did not. They wrought according to their own Skill, what Moses ordered them according to the appointment of God. Yet Moses said unto the children of Jsrael, See, the Lord hath called by name Bezaleel the Son of Ʋri, the Son of Hur, of the tribe of Judah, and he hath filled him with the Spirit of God in wisdom and un­derstanding, and knowledge, and in all manner of workmanship, and to devise cunning work, v. 30, 31, 32.

It should seem, that the Skill of Bezaleel lay in working of Gold, and Silver, and Brass, and Stones, and Wood, by what follows v. 32, 33. To work in Gold and in Silver and in Brass, and in the cutting of Stones to set them, and in carving of Wood, to make any manner of cunning work. And it seems, by what is said v. 34, 35. that Aholiab's Skill was in working of Hair and Wool and Flax, and Silk: for it is added, And he (i. e. God) hath put into his (Bezaleel's) heart, that He may teach; He, and Aholiab the Son of Ahisamach of the tribe of Dan. Both these were Master-workmen, And them hath he (i e. God) filled with wisdom of heart to work all manner of work of the Engraver, and of the cun­ning workman, and of the Embroiderer in Blue, and in Purple, in Scarlet and in fine Linnen, and of the Weaver, even of them that do any work, and of those that devise cunning work. Where all the words ex­cept that one of the Engraver signifie works of a different sort from what are ascribed to Bezaleel: The Skill of both of them is said to be from God: and so is the Skill of all others, Ex. 31.6. where, after the mention of those two Eminent Persons, it is added; And in the heart of all that are wise [Page 4]hearted have I put wisdom (say's God) that they may make all that I have commanded thee.

And that we may not think the gifts of these men were as peculiarly from God, as the work They at that time did by them, was peculiarly for God, we find God by the Prophet assuming to himself, to be the Author of that Skill, with which the Plowman is endowed, Is. 28.23, &c. Give ye ear and hear my voice; hearken and hear my Speech. Doth the Plowman plow all day to sow? doth he open and break the clods? when he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the Cummin, and cast in the principal Wheat, and the appointed Barley, and the Rie in their place? For his God doth instruct him to discretion and doth teach him. For fitches are not threshed with a threshing instru­ment, neither is a Cart wheel turned about upon the Cummin: but the fitches are beaten out with a staff, and the Cummin with a rod. Bread corn is bruised because he will not ever be threshing it, neither break it with the wheel of his Cart, nor bruise it with his horsemen. This also cometh forth from the Lord of Hosts, which is wonderful in counsel, and excellent in working. That God therefore, who teacheth the Countryman, to plow, and sow, and reap, and dress his Corn, doth as certainly give the Artificer his In­vention and Skill.

And if any should still object (what they cannot prove) That the Skill of those Artificers in the Text, was (if not in kind yet at least in degree) Miraculous; that pretense would not overthrow the Doctrin, which is this,

That the invention and Skill of the Artist, by which he is useful unto mankind, are from the most high God.

So that according to the sense of the Text, we have

I. The Character of an Artist: and that cha­racter is honourable, for it is made up of Wisdom, and Ʋsefulness. His work is the product of Wis­dom and Industry and the work is necessary, and useful unto mankind.

II. The Original of Art; and that Original is di­vine: for 'tis God (as himself tells us) who hath filled the Artist with Wisdom.

These are the general Parts of my discourse: The Character of an Artist, and the Original of Art. That Character is honourable: and that Ori­ginal is divine.

I. The Character of an Artist and that is honoura­ble, being made up of Wisdom and Ʋsefulness. [...]. Arist.

Those peculiar Excellencies which are a common Benefit, do Honour to those persons, in whom the Excellencies are. The Skill or Wisdom of him who is Useful and Beneficent, is highly esteemed and such is the Skill and Wisdom of the Artist; and for that, he deserves to be esteemed. Both those properties the Text ascribes unto the Artist, viz.

• 1. Wisdom; and
• 2 [...] Ʋsefulness.

1. The Text ascribes Wisdom to the Artist: viz. Wisdom to invent what is commodious and becoming: and Wisdom to work what is invented. To do any work: and to devise cunning works.

There is a Wisdom and Sagacity to invent Arts and Instruments, and we have History of both. From Histories, and Arts, good Arguments are ta­ken, for the Beginning, and against the Eternity of the World. For if the World had always been, the Matter of History, and the Progress of Arts, [Page 6]would not have been such as now they are. Lu­cretius the Epicurean Poet, from hence objects strong­ly; Lucret. l. 5. Preterea si nulla fait, &c. If the World had not a beginning, how comes it to pass, that Histories are not more ancient, and that Arts are not more perfect? The Sagacity and Di­ligence of men have had such success in the improving of Art, for the time of which we have certain know­ledge; that if the World were Eternal, or but very old, there must have been long ago a greater per­fection of all necessary Arts, then there is. Nor could we, (upon such a supposition) in probability, have had, at this time, the History of those men, who had been the first Inventers of Arts. For the Arts would have been so old, that the Inventers of them would have been quite forgotten.

But omitting that, We have considerable, and unquestionable; Sa [...]ientia Ars est, Sen. Ep. 29. the Wisdom of those who Find out Arts, or make Additions to what is found out: Who, as the Text speaks, devise cunning works. Posidarius Contends, that Learned men found out Instruments and Arts: and it may be probable, that Mathema­ticians, might this way be useful to the world. But in ordinary, Ser. Ep. 90. it seems more true, what Seneca affirms, Arnob. l. 2. p. 55. Non sunt ista, &c. Lucret. l. 3. f. Navi­gia, atque a­gri, &c. that Arts were found out by the Sagacity of those who use them.

But in all Arts, there is Mystery: and when they are found out, they must also be learned. For, without much Instruction and more Exercise no man can be Skilful in working of what is the most com­mon and mean part of the Mechanicks. But some men are far more dexterous, and artificial then O­thers: and some men are fit for one Art, and some for another.

He that is excellent in any Art deserves praise, [Page 7]and shall have it, from those who are wise, and just. We esteem that Skill, which only Entertains, and does not profit us: the Sciences that are Specu­lative and not practical (as Philo makes his distin­ction) as they discover Industry, and suppose Dili­gence, so they deserve Honour: and all sorts of Learning is a Reputation. But especially those Arts, that are Practical and Ʋseful, as all Mechanical Arts are (which Philo calls Practical and not Specula­tive) deserve Esteem. For

2. The Ʋsefulness of Art recommends it: and he who is by his Skill a Benefactor unto men de­serves well of them.

There are many things in Nature, which are use­ful in themselves; but they are made more use­ful by Art; and there are many things in nature, which are little, or not at all useful, which are by Art, made very profitable to men.

Tis the Observation of Aristotle, Arist. Qu. Me­chan. that we wonder at those things, whose effects are manifest, and whose Causes are hid in Nature; But we do more justly admire what is by Art preternaturally made useful to man. In many things Nature do's what is to our Benefit, but nature always keeps the same Method and Course, and operates with simplicity: whereas what is Useful must be changed into various forms, and that is to be done by Art. Therefore when any thing in nature is to be made perfectly com­modious for the use of Man, there is need of Art, and that Art is the Mechanical. To this purpose the Philosopher quotes the Poet Antipho, Who says, We are Superior by Art, [...] Arist. Qu. Mec.unto those things which are Superiour to us by Nature. By which we see, of what extraordinary advantage the Mechanical Arts [Page 8]are; as by them Officious Nature is made more Officious; and as by them, Contrary Natures are Constrained to serve us.

When our First Parents, were Owners of the whole World, but as yet without Art, to command and use it, what could Nature afford (of Food, Rai­ment, or Habitation) without Art, to Man, more then it do's unto the Beasts? All the difference which is between the Natural Accommodation of Savage Beasts, and the polite accommodation of the Greatest men, is made by Art.

Those Arts of which the Text speaks are such, That from them, we have almost all the Cloathing of our Bodies, and a good part of the Furniture of our Houses: and without which, and such like We must live like a sort of Rational Cattel.

That passage, where it is said, Ʋnto Adam also, and his wife, Cen. 3.21.did the Lord God make Coats of Skin, and cloathed them, Which some think is a History, that must needs be turned into an Allegory, hath no Such an Appearance to me. For Cloathing is such a Benefit that I cannot conceive it to be un­worthy of God himself to send an Holy Angel to Adam, and direct him to kill a beast (over which God had given him Dominion) and to cover his naked­ness, with the spoils of his Skin. This Act of God, in thus relieving man, who was ignorant how to relieve himself, has no Absurdity but great Bene­ficence in it.

And those who are wisely sensible how much of the Splendour, and Accommodation of Life, is ow­ing to the Mechanical Arts, will sincerely honour them, and bless God for them. Twas this Gra­titude which made so many Artists to be remembred [Page 9]in History with applause: and which made some of them to be worshiped as Gods; Pan, Ceres Bac­chus, Vulcanus, Minerva, Apollo. for they were con­sidered as Benefactors to mankind. Plutarch has one Chapter under this Title, What things any one found out for the use of man. And to our purpose, Plin. Nat. Hist. l. 7. c. [...]. Quae quis invenerit iae vita. l 35. c. [...] Arnob. lib. 3., p. 112. He says Aegyptii Textilia, That the Egyptians found out Weaving. Thus are the Arts which are Pra­ctical and not Speculative of use to men, and there­fore Creditable among men.

There is indeed another sort of Art, which Philo calls Speculative and Practical, and that is Mora­lity, or the Art of Living well and Happily, viz. Such a Government of our Actions as is agreeable to Vertue, and conducing to Happiness. For as Seneca says, Nature is not the cause of Vertue; Non enim dat Natura Virtu tem. Ars est bo­num sieri. Sen. Ep. 90.but Art is necessary to make us good. This Art, which the Pagans called Philosophy, and We call Reli­gion, is indeed The Art of Arts, and the Science of Sciences. Yet the inferior Arts, [...]. by which the Life of man is made easie and pleasant, are not to be despised, but honoured.

We find in the H. Scriptures the Names of those who were the Inventors of Tents for Shepherds, of Instruments of Musick, and works in Brass. Gen. 4.20, 21, 22. And so necessary are the several sorts of Artificers, that when God describes the Desolation of a Country, he threatens to take away from it the Souldier, and the Judge, and the Prophet, and the Statesman, and the Cunning Artificer, as without whom, no people could subsist. If. 3.3.

Thus we see that if Wisdom and Ʋsefulness can make any considerable (and none but such as are wise and useful can be considerable) then, to be an Artist, is an honourable character. And we have [Page 10]in the Text, such a character of the Artist: and that from his Wisdom and Ʋsefulness; The cun­ning workman who doth any work, and who deviseth cunning work, for the Benefit of mankind, is Ho­nourable.

II. The Text speaks of the Original of Art, and that is Divine. For the Wisdom of Artists is from God: V. 31. tis God who hath filled them with Wisdom of heart to work all manner of work. Such Artists are filled with the Spirit of God in all Wisdom, and Ʋn­derstanding, and knowledge. There are the Sanctify­ing, and the Common gifts of the Spirit of God: and those common gifts extend to all that Wisdom, by which one man is benefited by another, or by himself. Mankind had been in great Want and Di­stress, if God had not endowed them with Wisdom for Mechanical Arts: and by those Arts, God hath relieved us at extremity. [...]. These Inventions are Di­vine in their Original, and advantageous to men. The Arts are from God, and the Artist are taught of God.

We are not to Arrogate to our selves the being Authors of our Accommodations, any more, then the being Authors of our Lives: but we must ac­knowledge, we have received all from the bounty of God. We ascribe all Spiritual good that is found in us, or done by us, unto God: and we must al­so ascribe all Secular good, that is enjoy'd by us, or done by us, unto God. In doing thus, we are warranted, and to do thus we are obliged by God himself. For The Lord spake unto Moses saying, I have filled him with the Spirit of God, in Wisdom, and in understanding and knowleage, and in all manner of workmanship, Ex. 31.1, 2.to devise cuning work, and to work.

The Heathen Poets likewise had such a notion, That Arts were Divine: and we have the contest between Pallas and Arachne in Weaving; Tela jugo juncta est stamen secernit arundo; Inseritur medium radiis subtegmen acutis Quod digiti expediunt, atque inter stamina ductum Percusso feriunt insecti pectine dentes. Ovid. Met. l. 6. f. 1. which I would not advise any One to translate who does not understand the Art as well as the Language. The Goddess adviseth the Artist not to contend with her.

—Tibi fama petatur Inter mortales faciendae maxima Telae, Cede Deae—

He that deserves the greatest Honour among men, must give all Glory unto God: for the Wisdom of man comes from God, and is inferiour to his. Those who get themselves honour by their Art in Sub­ordination to God, have their Honour with his Blessing: but those who Emulate God, or Forget him, are like to come to Shame, which is the Mo­ral of Arachne's fate.

As Art is Beneficial, so tis Divine: and that man who helpeth another, is as a God to him. 'Tis Godlike for Mortal men to succour one another: Deus est mortali juvare mortalem, & haex adaeternam gloriam via. Hic est vetustissimus referendi benè merentibus gratiam mos, ut tales Numinibus ascribantur. Plin. Nat. Hist. l. 2. c. 7. Quicquid enim magnam utilitatem generi afferret humano, id non sine divinà bonitate erga homines fieri arbitrabantur. Tull. de N. D. l. 2.and it is the way unto Glory to be a Be­nefactor. This was the most an­cient manner of rendring ac­knowledgments to those who had deserved well, to place them a­mong the Gods. The Apotheosis of Benefactors arose from the Gratitude of Beneficiaries: and Goodness was, from the beginning counted Divinity. Hosiod and Homer say, That God is the giver of all good. [...] Hesiod. Theog. v. 46. Hom. Odyss. And S^t James says, Every good gift, and every per­fect gift is from above, and cometh down from the Father of Lights.

Thus we see (1) The Character of an Artist, which the Text gives, and that Character is Honou­rable; for it is made up of Wisdom and Ʋseful­ness. And (2) The Original of Art which the Text informs us of, and that Original is Divine; it is from the Spirit of God. And in the account I have given of these two, I have Explained the Doctrine which was this, That the Invention and Skill of the Artist, by which he is beneficial to Man­kind are from the most high God.

The Application follows, and from what I have said, we may inferr

1. That God provides abundantly for men: which manifests the Goodness of God to us, and calls for the Duty of Gratitude to Him, who hath provided so many accommodations of Nature and Art, for us. We have Provisions for Food, Raiment, and Harbour, and Defence, and Society: and in every one of these, we have what is for Necessity, Con­venience, Decency, and Pleasure. There is also great Variety and Abundance of every one of these; so that we can, not only gratifie, but satiate the desires of Fancy it self. If we take a view of our Possessions and Enjoyments, We shall find ourselves placed in the midst of an Abundance of all good things, that we could either need or desire. The Abundance of Nature, is varied and multiplied and made commodious by Art: and the Skill of the Ar­tist, as well as the Materials for his Work, is from God.

When therefore, we enjoy and please ourselves with these sensible accommodations, we should look beyond what is sensible; and own God as the Au­thor of all good Natural and Artificial. For so God [Page 13]really is; and that Wisdom and Bounty from which the whole World receiveth all, do oblige us to a grateful, and cheerful trust in God.

We are conscious of our Needs and of our De­pendences, and we find that we must trust to some­thing without ourselves, for our Happiness, and for our Subsistence. Let us learn from all the gifts of God, upon whom we are to repose ourselves: and consi­der, that as Affiance in God, is necessary for those who abound, so it is sufficient for those who want. Though we depend one upon another, and are Obnoxious one to another, yet we must remember that God orders the events of things, and hearts of men; so that no Fraud or Violence of enemies can harm us be­yond God's permission, and that no Wisdom or Charity of Friends can be useful to us, without his Concurrence.

Therefore, we are to consider the hand of God, in all that we Enjoy, or suffer, Hope or Fear from Men, or from the World as from ourselves; and so to use the gifts, as to confide in the Power of God. Charge them that are rich in this world (saith the Apostle) that they be not high minded, nor trust in uncertain riches, but in the Living God, who giveth us richly all things to enjoy. 1 Tim. 6.17.

2. God provides for men by men: and our mu­tual Usefulness to, and need of one another, [...]. Homo. homini Deus. Eras. adag. [...] Marc. Anton. l. 8. §. 50. obliges us to universal charity. We are by nature Socia­ble, and love to converse one with another; and tis necessary that those whom we do converse with, we should have a Love to, and delight in. Anger and Hatred imply an estrangement from those whom we consider as filled with those Passions: and from [Page 14]those whom we look upon as deserving that Ha­tred and Anger, which we ourselves are filled with. We are by the force of those Passions, alienated and separated from, opposite and Enemies unto o­thers: and nothing can be more contrary to that So­ciety and Fellowship, [...] Arist Rh. l. 2. c. 4. which is natural, pleasant, and necessary to Men.

But God hath taught us by the Original, Na­ture, and necessities of men, to love one another: since no man can provide what is delightful or ne­cessary to himself, without the help of Others. There are many Arts, and more Artists that are necessary for the accommodation of every one: and if any one of these Arts were lost, we should want it ex­treamly, for our Subsistence and welfare.

Those Employments which are of least Esteem, are often most necessary: and the greatest men cannot live without the meanest. The King himself is served by the field, Eccl. 5.9. and He that sets upon the Throne could not eat bread, if it were not for the mean­est Servant that grindeth at the Mill. Ex. 11.5. So that if we did rightly consider the Nature of man, and the Nature of things, that Consideration would induce us to the religious duties of Devotion to God, and Charity to men.

All men have the same Original, and the same Necessities: and They are like members of the same body, where the eye cannot say to the ear I have no need of thee, 1. Cor. 12.22.nor again the head to the feet, I have no need of you. No sort of men are either useless or contemptible: but we ought every man to consi­der, that we absolutely need, and are bound in justice to respect One another: 1 Pet. 2.17. Honour all men. Tis contrary to Reason and Religion, for one sort of [Page 15]men to despise another: for, [...]. [...]ri­st. Rh. l 1. c. 5. Eccl. 10.19. every man who doth the duty of his Honest Calling, is a Benefactor to mankind. Though it be true that Money answe­reth all things, yet all the money in the World could not help us to one morsel of bread, without the Art and Labour of the Plowman. There is no Natural, or Artificial good, that we need and use, but before it be fit for use, there are Multi­tudes of Artists, and Labourers that are necessary to prepare it for us. And besides that what we use, has in the Substance of it passed through many hands before it can be used, every Instrument that any Artist useth, supposeth the Art and Labour of ma­ny Others to provide it. This every man can apply to his own Trade; and Consider we thus, how ma­ny men every one is beholding to for what he needeth.

This consideration should unite our hearts, as God hath united our interests: for tis both ungrateful and impolitick to despise those upon whom we depend. Although therefore in the Politick Body of Man­kind, as well as in the Natural body of Man, One Member is strong, and another feeble, one is less Honourable, and another is more Honourable, 1 Cor. 12.20, &c. Eph. 4.25. yet all are necessary, and all make but one body. If the Hands should refuse to labour for the Belly, or the Head scorn to take care of the Feet, the whole body must perish. There is no man, but what is our own flesh, If. 58.6. and both our Necessities and our Con­sciences bind us to Love our Neighbour, as we love ourselves. Let us therefore abandon all ignorant, Matt. 22.39. pernicious, and ungodly Animosities and Contempts, and consider, That we Love ourselves when we Love Others, and that we cannot Love ourselves, if we do not Love them.

[Page 16] 3. God provides for us, while we by our Cal­lings, serve mankind. At the same time, and by the same Acts, we do good to Others, and to Our­selves. While men work in their several Trades, They do provide for their Temporal Welfare, and may promote their Eternal Happiness. 1. While men work in their Trades, they provide for their Temporal welfare. By their Arts and Labours they are profitable to Others, but no less profitable to themselves. By a man's own Skill and Diligence, He provideth (for Himself and his Family) the Be­nefit of all Sorts of other men's Arts, and La­bours.

Yea a man may (by Gods Blessing upon his In­dustry) advance Himself, and change his condition to what the world accounts greater. Seest thou a man diligent in his business? he shall stand before Kings, Prov. 22.29.he shall not stand before mean men. The di­ligent hand maketh rich, and the Abundance of Riches is a step to Honour; [...]. Arist. Rh. l. 2. c. 18. and there is no evil in this: but tis odious to hate, and tis infamous, to despise any man, for his want of Riches or Honour. Thus as all men understand the Worth of Earthly good things, so 'tis an Advantage and Encourage­ment, that They may raise themselves, as well as accommodate Others, by their Employments.

And if any one desires to raise himself by his Employment, let him consider what he must do in order to that end.

(1.) There must be good Skill that a man may understand his business.

(2.) There must be great Diligence, that a man may improve his time.

[Page 17] (3.) There must be strict Honesty, that a man may assure those he dealeth with. [...]. A­rist. Rh. l. 1. c. 6.

(4.) There must be decent Thrift, that a man may keep what he hath gotten.

(5.) There must be discreet Caution, that a man be not undone by the knavery of others.

These Five Rules are necessary to be observed by Him who would grow rich, or get a Livelyhood: and not one of them must be neglected by him who would obtain Wealth, or avoid Beggery.

Thus a man, in his proper Vocation ministreth to the Providence of God, and to the necessities of mankind; and while he does so, may serve Him­self: and in some Station or other, a man must minister to the Providence of God, and to the ne­cessities of men, otherwise he will undo himself.

2. A man may perform the duties of his Reli­gion, and promote the Salvation of his Soul, at the same time, and by the same Acts, that he labours in his Calling.

For instance, (1) He that worketh under the influence of these considerations; That his Skill is the gift of God: That his Labour is a charity to men: that by Honesty in his Calling, he shall provide for himself: He that worketh with this per­swasion, is filled with devout Gratitude, and ardent Love, and stedfast Trust, and cheerful Resignation to God. These Affections when expressed in Prayer and Praises, are Religious Worship: and when ex­pressed in Life and Action, are Religious Obedi­ence.

Again (2) a man who worketh and tradeth with a sense of his Dependence on Others, and his ob­ligations to them: who is Thankful to those whom God in his providence, hath made instruments of good to him, and who is glad to serve those by his Art and Labour, to whom he can be useful: and who out of Conscience, doth ever speak what is True; and act what is Honest; and remembreth that Justice is Religion; He liveth righteously in his Work, and Commerce and Conversation; and Imi­tateth God in Truth, [...]. Arjst. Rh. l. 2. c. 9. Justice and Charity, which are Divine Vertues and Graces.

Again (3) He who is contented with his Estate and Calling; who trusteth to God's Blessing upon his honest Diligence, for his Subsistence; and who doth so trust to this as not to find his heart in­clined to any dishonest act to relieve or advance himself: He who mixeth the thoughts of God and Divine things, with his Labours and Employment: He who maintaineth such Discourse, with the Com­panions of his Labour, as may promote vertuous and heavenly Affections in himself, and them: He who is not through Covetousness or Distrust hin­dered from spending convenient portions of his Time in the Worship of God, and in the Study of Re­ligion; He doth Cultivate his Soul in the perfor­mance of his Business: and in that Calling wherein he is called, 1 Cor. 70.24.abideth with God.

I know so much of the Nature of man, that this may be done; for it is not possible that any work or business should constantly take up all a man's thoughts: and I appeal unto the Conscience of all [Page 19]that hear me whether they do not in their business, find Leisure to entertain themselves, by recollecting the Stories of what they have heard or seen among men: in projecting Schemes of diversion or Enter­prizes which they delight in, or hope advantage from. And so much as there is of Truth in this, that a man's ordinary work doth not engross all his thoughts, so much Demonstration there is, That a man, at his work, may recollect what he hath read or heard of God, and of Eternity, and of Religion; and may examine and judge what his own State towards God is: that he may contemplate the Wis­dom, Goodness, and Power of God, manifested in the works of Creation, Providence, and Govern­ment of the World; in the Conversion, Sanctifi­cation, and Salvation of men. The History of the Son of God (in which, the whole doctrine of our Religion and Happiness is comprised) may as ea­sily be called to mind at work, as any other Hi­story may; and a man may as possibly, without neg­lecting his business improve his Soul, by medita­ting on the Divine Life of Jesus Christ, as deprave his Soul by thinking upon any vicious practices of his Neighbour.

Nay I add that a man may take many, and con­siderable hints from his Labours and his Dealings to advance the Spiritual temper and disposition of his mind. For the Materials upon which any man employeth his Art and Labour are the Creatures of God: The State to which those materials are brought by his Art and Labour is useful to men: The success of his diligence is profitable; or the unsuccessfulness of it is hurtful to Himself. And from every one of these a man may raise such me­ditations, [Page 20]as may dispose him to Religious duty. For, from hence, he may learn Thankfulness to God, Love to men, and Care for himself. If He la­bours from one end of the week to the other, for the advantages of a Mortal Life, and the supply of bodily necessities; how much rather (will he think) ought a man to labour for the Happiness of Eternal Life, and the Salvation of his Immortal Soul.

Again, those whom a man dealeth with are ei­ther friendly and honest to him, and then he may justly bless God, that there are such men to deal with: Or they are unfriendly and dishonest, and then he may bless God, [...]. Arist. [...] that he is not undone by them.

Again, either he himself dealeth friendly and ho­nestly with Others; and then he may bless God, that he is overcome by no Temptation to the con­trary: Or he dealeth unfriendly and dishonestly with others, and then he had need Repent lest the Curse of God should enter into his house, Zech. 5.3, 4. Jer. 17.11. and consume his Substance.

Thus there can no possible Case be put, but that a man may in his Work and Labour, in his Deal­ing and Converse, find occasion for his duty; and so at the same time, work in his worldly Calling, and work out his Salvation too.

To Conclude: Let no man pretend the Hindrance of his duty by the multitude of his business; or that his necessary Employment in this world, is the reason why he neglecteth his interest in the other. For no honest Calling is inconsistent with Religious duty; but on the contrary, God who giveth Wis­dom [Page 21]to the Artist for his business, doth also give Opportunities for his duty in that business. God hath been good to us, in this very point, Let us be good to our selves; and remember, that the Apostle joyneth together these two, Not sloathful in business; Fervent in Spirit, serving the Lord. Rom. 12.11.

Grant we beseech thee, most Wise, Gracious, and Mighty God, That those to whom thou hast given the spirit of Wisdom and Ʋnderstanding, by their Worldly Callings, Arts, and Labours, to be useful unto mankind; may also have their honest Diligence and Industry prospered by thy Blessing, for the Com­fort of themselves, and their Families; and That living religiously in their several Vocations and Em­ployments, They may have the Rewards of their Piety follow them into the other world, when they shall rest from their Labours in this, for Jesus Christ his sake our Blessed Lord and Saviour. Amen.