This is the only difference between clergymen and people of other callings.

When it can be shown, that men might be vain, covetous, sensual, worldly-minded, or proud in the exercise of their worldly business, then it will be allowable for clergymen to indulge the same tempers in their sacred profession. For though these tempers are most odious and most criminal in clergymen, who besides their baptismal vow, have a second time devoted themselves to God, to be His servants, not in the common offices of human life, but in the spiritual service of the most holy sacred things, and who are therefore to keep themselves as separate and different from the common life of other men, as a church or an altar is to be kept separate from houses and tables of common use; yet as all Christians are by their Baptism devoted to God, and made professors of holiness, so are they all in their several callings to live as holy and heavenly persons; doing every thing in their common life only in such a manner, as it may be received by God, as a service done to Him. For things spiritual and temporal, sacred and common, must, like men and angels, like Heaven and earth, all conspire in the glory of God.

As there is but one God and Father of us all, whose glory gives light and life to everything that lives, whose presence fills all places, whose power supports all beings, whose providence ruleth all events; so everything that lives, whether in Heaven or earth, whether they be thrones or principalities, men or angels, they must all, with one spirit, live wholly to the praise and glory of this one God and Father of them all. Angels as angels, in their heavenly ministrations; but men as men, women as women, bishops as bishops, priests as priests, and deacons as deacons; some with things spiritual, and some with things temporal, offering to God the daily sacrifice of a reasonable life, wise actions, purity of heart, and heavenly affections.

This is the common business of all persons in this world. It is not left to any women in the world to

trifle away their time in the follies and impertinences of a fashionable life, nor to any men to resign themselves up to worldly cares and concerns; it is not left to the rich to gratify their passions in the indulgences and pride of life, nor to the poor, to vex and torment their hearts with the poverty of their state; but men and women, rich and poor, must, with bishops and priests, walk before God in the same wise and holy spirit, in the same denial of all vain tempers, and in the same discipline and care of their souls; not only because they have all the same rational nature, and are servants of the same God, but because they all want the same holiness, to make them fit for the same happiness, to which they are all called. It is therefore absolutely necessary for all Christians, whether men or women, to consider themselves as persons that are devoted to holiness, and so order their common ways of life, by such rules of reason and piety, as may turn it into continual service unto Almighty God.

Now to make our labour, or employment, an acceptable service unto God, we must carry it on with the same spirit and temper, that is required in giving of alms, or any work of piety. For, if whether we eat or drink, or whatsoever we do," we must "do all to the * if "" glory of God we are to use this world as if we used it not ; if we are to present our bodies a living sacrifice, holy, acceptable to God ";† if "we are to live by faith, and not by sight," and to "have our conversation in heaven "; then it is necessary that the common way of our life, in every state, be made to glorify God by such tempers as make our prayers and adorations acceptable to Him. For if we are worldly or earthly-minded in our employments, if they are carried on with vain desires, and covetous tempers, only to satisfy ourselves, we can no more be said to live to the glory of God, than gluttons and drunkards can be: said to eat and drink to the glory of God.

As the glory of God is one and the same thing, so whatever we do suitable to it must be done with one and the same spirit. That same state and temper of mind which makes our alms and devotions acceptable, must also make our labour, or employment, a proper offering unto God. If a man labours to be rich, and pursues his business, that he may raise himself to a state of figure and glory in the world, he is no longer serving God in his employment; he is acting under other masters, and has no more title to a reward from God, than he that gives alms, that he may be seen, or prays, that he may be heard of men. For vain and earthly desires are no more allowable in our employments, than in our alms and devotions. For these tempers of worldly pride, and vain-glory, are not only evil, when they mix with our good works, but they have the same evil nature, and make us odious to God, when they enter into the common business of our employment. If it were allowable to indulge covetous or vain passions in our worldly employments, it would then be allowable to be vain-glorious in our devotions. But as our alms and devotions are not an acceptable service, but when they proceed from a heart truly devoted to God, so our common employment cannot be reckoned a service to Him, but when it is performed with the same temper and piety of heart.

Most of the employments of life are in their own nature lawful; and all those that are so may be made a substantial part of our duty to God, if we engage in them only so far, and for such ends, as are suitable to beings that are to live above the world, all the time that they live in the world. This is the only measure of our application to any worldly business, let it be what it will, where it will; it must have no more of our hands, our hearts, or our time, than is consistent with a hearty, daily, careful preparation of ourselves for another life. For as all Christians, as such have renounced this world, to prepare themselves by daily devotion, and universal holiness, for an eternal state of

quite another nature, they must look upon worldly employments, as upon worldly wants, and bodily infirmities; things not to be desired but only to be endured and suffered, till death and the resurrection have carried us to an eternal state of real happiness.

Now he that does not look at the things of this life in this degree of littleness, cannot be said either to feel or believe the greatest truths of Christianity. For if he thinks anything great or important in human business, can he be said to feel or believe those Scriptures, which represent this life, and the greatest things of life, as bubbles, vapours, dreams, and shadows?

If he thinks figure, and show, and worldly glory, to be any proper happiness of a Christian, how can he be said to feel or believe this doctrine, "Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake "?* For surely, if there was any real happiness in figure, and show, and worldly glory; if these things deserved our thoughts and care; it could not be matter of the highest joy, when we are torn from them by persecutions and sufferings. If, therefore, a man will so live, as to show that he feels and believes the most fundamental doctrines of Christianity, he must live above the world; this is the temper that must enable him to do the business of life, and yet live wholly unto God, and to go through some worldly employment with a heavenly mind. And it is as necessary that people live in their employments with this temper, as it is necessary that their employment itself be lawful.

The husbandman that tilleth the ground is employed in an honest business, that is necessary in life and very capable of being made an acceptable service unto God. But if he labours and toils, not to serve any reasonable ends of life, but in order to have his plough made of silver, and to have his horses harnessed in gold, the Luke vi. 22.

honesty of his employment is lost as to him, and his labour becomes his folly.

A tradesman may justly think that it is agreeable to the will of God, for him to sell such things as are innocent and useful in life, such as help both himself, and others, to a reasonable support, and enable them to assist those that want to be assisted. But if, instead of this, he trades only with regard to himself, without any other rule than that of his own temper; if it be his chief end in it to grow rich, that he may live in figure and indulgence, and to be able to retire from business to idleness and luxury; his trade, as to him, loses all its innocency, and is so far from being an acceptable service to God that it is only a more plausible_course of covetousness, self-love, and ambition. For such a one turns the necessities of employment into pride and covetousness, just as the sot and epicure turn the necessities of eating and drinking into gluttony and drunkenness. Now he that is up early and late, that sweats and labours for these ends, that he may be some time or other rich, and live in pleasure and indulgence, lives no more to the glory of God, than he that plays and games for the same ends. For though there is a great difference between trading and gaming, yet most of that difference is lost, when men once trade with the same desires and tempers, and for the same ends, that others game. Charity, and fine dressing, are things very different; but if men give alms for the same reasons that others dress fine, only to be seen and admired, charity is then but like the vanity of fine clothes. In like manner, if the same motives make some people painful and industrious in their trades, which make others constant at gaming, such pains are but like the pains of gaming.

9

Calidus 10 has traded above thirty years in the greatest city of the kingdom; he has been so many years constantly increasing his trade and his fortune. Every hour of the day is with him an hour of busi