Thirty-Six Sermons

Hyperbolical excesses in modo loquendi, as gave occasion to those Superstitions in after-ages, which they then never dreamed of. But such were those Monks of old: so good, so godly. Whereas these of latter times, by their affected absurd habits, and gestures, and Rules; by their gross and dull ignorance; by their insufferable pride, though pretending humility; and their more than Pharisaical overlooking of others, by their insatiable Avarice, and palpable Arts of getting into their hands the fattest of the Earth, and that under color of▪ Religion, and pretences of Poverty; by their sensual wallowing in all ease, and idleness, and fullness of bread, and (the fruits of these) in abominable and prodigious filthiness and luxury: became as Proverbs and as by-words in the mouths and pens of men of all sorts. No sober Writer almost of any note, even in those darker times, but noted and bewailed the corrupt Estate of the Church and Clergy in that behalf: for by this time, you must know, these drones had thrust themselves against all reason and common sense, into the rank of Church-men, and shrouded themselves under the Title of the Clergy. Divers godly and learned men wrote against the Abuses, desired a Reformation, labored to have Monkery reduced, if not to the first Institution, (there seemed to be little hope of that, things were so far out of course) yet at leastwise to some tolerable expression of it. The Poets wanted no sport the while; who made themselves bitterly merry with descanting upon the lean skulls, and the fat paunches of these lazy gutlings: there was flesh-hold enough for the riming Satyrists, and the Wits of those times, whereon to fasten the sorest and the strongest teeth they had.

Not to insist upon other Differences; that which concerneth the point we have in hand, argueth a manifest and wide declination in these kind of men from their primitive purity. The ancient Monks lived upon the labor of their hands: and thereby not only maintained themselves, (which they might do with a very little in that course of Abstinence and Austerity wherein they lived) but relieved many others, and did many pious and charitable Works out of that they had earned with their fingers. And when about S. Augustine 's, and S. Jerome 's times, Monks began to relish Ease, and under pretence of Reading and Prayer to leave off working, and to live upon the sweat of other men's brows; both those good Fathers misliked it: Saint Jerome to Rusticus alleging the laudable Custom of the Monasteries in Egypt, which admitted none to be Monks but with express condition of labor; and Saint Augustine in a just Treatise opposing it not without some bitterness, rebuking them as contumacious and peevishly perverse, who reading in the Scriptures, that he that will not labor, shall not eat, do ye resist the Apostles Admonition, and under pretence that they may have leisure to read, refuse to obey what they do read. But Ease is pleasing to flesh and blood; and will not be easily wrung from those that have any while given themselves to it, especially when it can pretend the face and color of Religion. So that for all this the humor still increased and spread; till at the length there grew whole Orders of disorderly Mendicants begging runagate Friars: who by their Affected poverty, diverting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor, and under color of long prayers, made a prey not now (as those craving Pharisees of old, whose simplicity they pity) of Widows houses, but of goodly Lordships, and whole Countrys before them. It is well known in this our Land, how both Church and Common-wealth groaned under the burden of these heavy Lubbers: the Common-wealth, whilst they became Lord's of very little less (by their computation who have travelled in the search) than the one half of the Temporalties of the Kingdom; and the Church, whilst they engrossed into their hands the fruits of most of the best Benefices in the Realm; allowing scarce so much as the Chaff towards the maintenance of those that trod out the Corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent and Jehu -like reformation of a mighty King: and the land by that means well-purged of those overspreading Locusts. There is nothing of them now remaineth, but the Rubbish of their Nests, and the stink of their Memory; unless it be the sting of their devilish Sacrilege in robbing the Church by damnable Impropriations.

But let them go. The next we meet withal are those, with whose either Birth, or Breeding, or Estate it sorteth not (as they think) to be tied to labor in any Vocation. It is the sin of many of the Gentry, whom God hath furnished with means and abilities to do much good; to spend their whole days and lives, in an unprofitable course of doing either nothing, or as good as nothing, or worse than nothing. I cannot be so either stupid, as not to apprehend; or rigorous, as not to allow a difference in the manner of employment, and in other circumstances thereto belonging, between those that are nobly or generously born and bred, and those of the meaner and ordinary rank. Manual, and Servile, and Mechanic Trades and Arts, are for men of a lower condition. But yet no man is born, no man should be bred unto idleness. There are generous, and ingenuous, and liberal Employments, sortable to the greatest Births and Educations. For some man whom God hath blessed with power and authority in his Country; with fair Livings and large Revenues; with a numerous Family of Servants, Retainers and Tenants, and the like: it may be a sufficient Calling, and enough to take up his whole time, even to keep Hospitality, and to order and overlook his Family, and to dispose of his Lands and Rents, and to make Peace, and preserve Love and Neighbourhood among them that live near or under him. He that doth but this as he ought to do, or is otherwise industrious for the common good; must be acknowledged a worthy member of the Common wealth: and his course of life, a Calling (although perhaps not so toylsom, yet) in suo genere, as necessary and profitable, as that of the Husbandman, Merchant, Lawyer, Minister; or any other.

But for our ( mere or parcel) Gallants, who live in no settled course of life, but spend half the day in sleeping, half the night in gaming, and the rest of their time in other Pleasures and Vanities, to as little purpose as they can devise; as if they were born for nothing else but to eat and drink, and snort and sport; who are spruce and trim as the Lilies ( Solomon in all his royalty was not clothed like one of these: ) yet they neither sow, nor reap, nor carry into the Barn; they neither labor nor spin, nor do anything else for the good of human society: let them know, there is not the poorest contemptible creature, that crieth Oysters and Kitchinstuff in the streets, but deserveth his Bread better than they; and his course of life is of better esteem with God and every sober wise man, than theirs. A horse that is neither good for the Way, nor the Cart, nor the Race, nor the Wars, nor any other Service; let him be of never so good a Breed, never so well marked and shaped; yet he is but a Iade: his Master setteth no store by him, thinketh his meat ill bestowed on him; every man will say, better knock him on the head than keep him; his Skin, though not much worth, is yet better worth than the whole Beast besides.

Consider this, you that are of Noble or Generous Birth. Look unto the Rock, whence you were hewn; and to the pit, whence you were digged. Search your Pedigrees; collect the scattered Monuments and Histories of your Ancestors: and observe by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobility. Scarce shall you find a man of them, that gave any accession, or brought any noted Eminency to his house; but either serving in the Camp, or sweating at the Bar, or waiting at the Court, or adventuring on the Seas, or trucking in his Shop, or some other way industriously bestirring himself in some settled Calling, and Course of life. You usurp their Arms, if you inherit not their Virtues: and those Ensigns of Honor and Gentry which they by industry achieved, sit no otherwise upon your shoulders, than as rich trappings upon Asses backs; which serve but to render the poor Beast more ridiculous. If you by brutish sensuality, and spending your time in swinish luxury, stain the colors, and embase the metals of those badges of your Gentry and Nobility, which you claim by descent: think, when we worship or honor you, we do but flout you; and know, the Titles we in courtesy give you, we bestow upon their Memories whose degenerate Off-spring you are, and whose Arms you unworthily bear; and they do no more belong to you, than the reverence the good man did to Isis, belonged to the Ass that carried her Image.

The third sort of those that live unprofitably and without a Calling, are our idle sturdy Rogues, and vagrant towns-end Beggars: the very scabs, and filth, and vermin of the Common-wealth. I mean such as have health, and strength, and limbs, and are in some measure able to work and take pains for their living; yet rather choose to wander abroad the Country, and to spend their days in a most base and ungodly course of life: and which is yet more lamentable, by I know not what connivence, contrary to all Conscience, Equity, and Law are suffered. All Christian Common-wealths should be the Israel's of God; and in his Israel, God as he promised there should be some always poor, on whom to exercise Charity; so he ordained there should be no beggar, to make a trade and profession of begging. Plato, than whom never any laid down a more exact Idea of an happy Common-wealth, alloweth not any beggar therein: alleging, that where such were tolerated▪ it was impossible but the State must abound with pilfering and whoring, and all kind of base Villainy. The Civil Laws have flat Constitutions against them, in the titles de Mendicantibus non invalidis. But I think never Kingdom had more wholesome Laws in both kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly Vagabonds; than those provisions which in many of our own Memories have been made in this land. But Quid leges sine moribus —? Those Laws are now no Laws for want of due Execution: But Beggars are Beggars still, for want of due Correction. Et vetabitur semper, & retinebitur; the saying is truer of Rogues and Gypsies in England, than ever it was of Mathematicians in Rome. You to whose care the preservation of the Justice, and thereby also of the Peace of the Land is committed, as you tender the Peace and Justice of the Land, as you tender your own quiet and the safety of your Neighbors; as you tender the weal of your Country, and the honor of God: breath fresh life into the languishing Laws by severe Execution; be rather cruel to these Vipers than to the State. So shall you free us from the Plague, and yourselves from the Guilt, and them from the Opportunities of infinite sinful abominations.

But we are unreasonable to press you thus far, or to seek to you or any others for Justice in this matter; having power enough in our own hands to do ourselves Justice upon these men, if we would but use it. Even by making a strait Covenant with our Eoers, not to heed them; and with our Eyes, not to pity them; and with our Hands, not to relieve them. Say I this altogether of myself? or saith not the Apostle even the same? He that will not labor, let him not eat: relieve him not. But hath not Christ required us to feed the hungry, and to clothe the naked, and to be free and charitable to the poor? Nothing surer: God forbid any man should preach against Charity and Almesdeeds. But remember, that • s God approveth not Alms or any other work, if without Charity; so nor Charity itself, if without Discretion. Honor Widows, saith Saint Paul, But those that are Widows indeed: so relieve the poor, but relieve those that are poor indeed. Not everyone that asketh; not everyone that wanteth; nay more, not everyone that is poor, is poor indeed: and he that in his indiscreet and mis-guided charity should give to everyone that asketh, or wanteth, or is poor, Meat, or Clothing, or Alms; would soon make himself more hungry, and naked, and poor, than he that is most hungry, or naked, or poor. The poor, whom Christ commendeth to thee as a fit Object for thy Charity, the poor indeed; are those that want not only the things they ask, but want also means to get without asking. A man that is blind, or Aged, and past his work; a man that is sick, or weak, or lame, and cannot work; a man that desireth it, and seeketh it, and cannot get work; a man that hath a greater Charge upon him than his honest pains can maintain; such a man as one of these, he is poor indeed. Let thine Ears be open, and thine Eyes open, and thy Bowels open, and thy Hands open to such a one: it is a charitable deed, and a Sacrifice of sweet smelling, With such sacrifices God is well pleased: Forget not thou to offer such sacrifices upon every good opportunity, and be well assured God will not forget in due time to reward thee. But for a lusty, able, upright man (as they style him in their own dialect) that had rather beg, or steal, or both, than dig: he is no more to be relieved as a poor man, than a woman that hath poisoned her husband is to be honored as a Widow. Such a woman is a Widow, for she hath no more an husband than any other Widow hath: but such a woman is not a Widow indeed, as St. Paul would be understood; not such a Widow as he would have honored: it is Alms to hang up such a Widow rather than to honor her. And I dare say, he that helpeth one of these sturdy Beggars to the stocks, and the whip, and the house of Correction, not only deserveth better of the Commonwealth▪ but doth a work of greater Charity in the sight of God, than he that helpeth him with Meat, and Money, and Lodging. For he that doth this, corrupteth his Charity by a double Error. First, he maintaineth, and so encourageth the other in idleness; who, if none would relieve him, would be glad to do any work rather than starve. And Secondly, he disableth his Charity, by mis-placing it; and unawares robbeth the poor, whilst he thinketh he relieveth them. As he that giveth any honor to an Idol, robbeth the true God, to whom alone all religious honor is due: so he that giveth any Alms to an idle Beggar, robbeth the truly poor, to whom properly all the fruits of our Alms are due. And so it cometh to pass oftentimes (as Saint Ambrose sometimes complained) that the maintenance of the poor is made the spoil of the loyterer.

But I forget myself, and you, and the time; whilst I give way to my just indignation against these base Excrements of the Common-wealth. You have seen the Necessity of a Calling; without it, we despise God's Ordinance, and smother his Gifts; we expose ourselves to sinful temptations; we deprive ourselves, our families, and the poor of due maintenance; we withdraw our bounden service from the Common-wealth. It is not the pretence of Devotion, that can exempt the lazy Monk; nor of Birth, the riotous Gallant; nor of Want, the able Beggar; nor of any other thing, any other man, from this common Necessity. And that is the sum of our first point, viz. the Necessity of a Calling. Proceed we now to the second, the Choice of a Calling.

A point indeed (I must confess) not directly intended in the words of my Text: yet being after a sort, implied therein (for the Apostles wish, that every particular man would abide in his own proper station, and particular Calling, cannot but imply that there is a difference and choice of such Callings; ) and being withal a matter of such great consequence to be taught and known; I thought it would be more expedient for the present discharge of my duty in this place, to take it in, (though with some hazard of the imputation of Impertinency to myself) than by passing it over, to defraud them (and it is likely there are many such here present) whom it may concern in point of Conscience of such instructions, as may give them profitable directions in a business so material. Concerning which, it behooveth every man the rather to have an especial care, because much of a man's comfort and content in this life dependeth thereupon: it being scarce possible that that man's life should be comfortable to him, or he go on with any cheerfulness in his course, that liveth in a Calling, for which neither he is fit, nor the Calling fit for him. Neither will the consideration hereof be useful only for such, as are yet free to choose; but even for those also, who have already made their choice. For since the very same Rules which are to direct us in the Choice of our Calling, are to help us also for the Trial of our Callings; it can be no loss to the best of us all, to give heed to those Rules: thereby either to rectify our Choice; or to quicken our alacrity in what we have chosen, by warranting our courses to our own souls, and silencing many unnecessary Scruples, which are wont frequently to arise concerning this matter, in the Consciences of men.

And first, we are to lay this as a firm ground, that that is every man's Proper and right Calling, whereunto God calleth him. For he is the Author, as of our General, so of our Particular Callings too: [ As the Lord hath called everyone, Vers. 20.] When therefore we speak of the Choice of a Calling, you are not so to understand it, as if it were left free for us ever, to make our Choice where, and as we list. The Choice that is left to us, is nothing but a conscionable Enquiry which way God calleth us, and a conscionable Care to take that way. So that if it shall once appear, that God calleth us this way or that way, there is no more place for choice; all that we have to do, is to obey.— Obsequium sufficit esse meum. The Enquiries we are to make ordinarily, are (as you shall hear anon) what lawfulness there is in the thing, what Abilities there are in us, what Warrant we have from without. But all these must cease, when God once expresseth himself, and calleth us with an audible Voice. No more enquiry then into the thing, how lawful it is. If God bid Peter kill and eat, and send him to preach unto the Gentiles; there is no answering 〈 in non-Latin alphabet 〉 , Not so Lord; nor alleging the uncleanness of the meat, or the unlawfulness of going into the way of the Gentiles: Injusta justa habenda —what God will have clean, he must not account common. His very Call to anything, maketh it lawful. No more enquiry into ourselves, how able we are. If God call Moses, one of a slow speech, and not eloquent, from the sheepfold, to plead for his people before a Tyrant; or Gideon, a mean stripling, of a small Family and Tribe, from the threshing floor, to deliver Israel out of the hands of their Oppressors; or Jeremiah, a very child, and one that could not speak, from his Cottage in Anathoth, to set him over Nations and Kingdoms, to root out and to plant; or Amos a plain Country-fruit-gatherer, from the Herd in Tekoah, to prophesy at Bethel, and in the Kings Court: it is a fruitless and unseasonable modesty to allege unsufficiency or unworthiness. Iuvat idem Qui jubet. Where he setteth on work he giveth strength to go through with it. His very calling of any man maketh him able. No more enquiry into outward means, what warrant we have. If God call Paul to be an Apostle, and to bear his Name before the Gentiles, and Kings, and the Children of Israel; it is needless to confer with flesh and blood, or to seek confirmation at Jerusalem from them which were Apostles before him, by the imposition of their hands. God's work in him supplieth abundantly the want of those solemnities; and Paul is as good an Apostle as the best of them, although he be an Apostle, not of men, neither by man. God's calling any man to any Office, sealeth his Warrant. Non tutum renuisse Deo. Away with all excuses and pretences, and delays: when God calleth, submit thy will, subdue thy reason, answer his Call, as Samuel was taught to do, Speak Lord, for thy servant heareth.

If it were expedient for us, that God should still deal with us as he did long with the Jewish, and a while with the Infant Christian Church, by immediate inspirations; and call us either by secret Enthusiasms, or sensible Insinuations (as he did many of them) into the way wherein he would have us walk: the Rule for our Choice would be easy; or rather there would need no Rule at all (because indeed there would be left no Choice at all;) but this only, even to get up and be doing, to put ourselves speedily into that way whereunto he did point us. But since the wisdom of God hath thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this and all other difficulties; rather than to depend upon immediate and extraordinary inspirations: it will be very profitable for us to draw thence some few Rules, whereby to make reasonable judgments concerning any course of life, whether that it be, whereunto God hath called us, or no. The Rules, as I have partly intimated already, may be reduced to Three Heads: according as the Enquiries we are to make in this business, are of Three sorts. For they either concern the course itself; or else ourselves, that should use it; or else Thirdly, those that have Right and Power over us in it. If there be a fail in any of these; as if either the course itself be not lawful, or we not competently fit for it, or our Superiors will not allow of us, or it: we may well think, God hath not called us thither. God is just; and will not call any man to that, which is not honest and good: God is All-sufficient; and will not call any man to that, which is above the proportion of his strength: God is wonderful in his providence, and will not call any man to that, whereto he will not open him a fair and orderly passage. Somewhat by your patience of each of these.

And first, of the Course we intend. Wherein let these be our Enquiries: First, whether the thing be simply and in itself lawful, or no: Secondly, whether it be lawful so as to be made a Calling, or no: Thirdly, whether it will be profitable, or rather hurtful to the Common-wealth. Now observe the Rules. The first Rule this, Adventure not on any course without good assurance that it be in itself lawful. The ground of this Rule is plain and evident. For it cannot be, that God, who hateth, and forbiddeth, and punisheth every sin in every man, should call any man to the practice of any sin. Let him that stole, steal no more, saith St. Paul; But rather let him labor with his hands, the thing that is good, Ephes. 4. If it be not something that is good; it is good for him to hold his hands off: let him be sure, God never called him to labor in that: and he were as good hold to his old trade, and steal still, as labor with his hand the thing that is not good. If Diana of Ephesus be an Idol, Demetrius his occupation must down: he must make no more silver shrines for Diana, though by that craft he have his wealth. Tertullian excellently enlargeth himself in this argument in his Book De Idololatria; strongly disapproving their practice, who being Christians, yet got their living by making Statues and Images, and other ornaments to sell to Heathen Idolaters. Offenders against this Rule, are not only such as live by Stealing, and Robbing, and Piracy, and Purse-cutting, and Witch-craft, and other such like ungodly practices as are made capital even by the Laws of Men, and punishable by death: but all such also, as maintain themselves by, or get their living in any course, absolutely condemned by the Law of God, howsoever they may find amongst men either express allowance as Whores, and Bawds do in the holy Mother Church of Rome; or at least some kind of toleration by connivance, as Charmers, and Fortune-tellers, and Wizards, do amongst us. Which sort of people it is scarce credible how generally and miserably our common Ignorants are besotted with the opinion of their skill, and how pitifully they are gulled by their damnable impostures, through their own foolish credulity These superstitions helped to root out the Amorites out of the land of Canaan: and it may pass among Saul 's best Acts, that he rooted out these Superstitions out of the land of Israel: And great pity it is, that such as make a trade of these superstitions are not by some severe provisions rooted out of this, and every other Christian Land. Let this first Rule be remembered of us in every choice and trial of our Callings; No unlawful thing, can be a lawful calling.

No, nor yet every lawful thing neither. For many things may be lawful in the private use, which yet may not lawfully be made a Calling, or trade of life. Who can reasonably deny the lawfulness of many disports and recreations, as Bowling, or Shooting, or even Cards and Dice? And yet who can reasonably think it to be a commendable Calling, for any man to be a professed Bowler, or Archer, or Gamester, and nothing else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling. If you shall ask, How you shall know a thing to be such? I answer generally, all such things as are of this nature, as are indifferent for men of all sorts and Callings to use with due caution and circumstances; and more especially matters of delight, and recreations are such. And the reasons are good. The ground of particular Callings is some particular gift of God, according to the differences that are to be found in particular men in regard either of the soul or of the body, or of outward things: whereas such things as these, whereof we now speak, become of lawful and commendable use, not so much from any special ability received from God, which should be exercised therein, as from the common necessity of our weak nature, which is to be refreshed thereby. And the end also, for which God permitteth us these things, is not to employ our strength and time in them; but to give us some refreshing, when we are wearied with former labor, and so to fit us for fresh and future employment. The works of our Callings, they are as our Meats and Drinks; these of Delight, as Sauces, or as Physic, and as Sauces or Physic they are to be used and not otherwise. As absurd then as it would be for a man to accustom himself to no other diet but slabber-sauces, and Druggs: so absurd a thing it is for a man to have no other Calling, but Dicing, and Carding, and Gaming. Amongst offenders against this Rule, that I reckon not Jugglers, and Fiddlers, and Tumblers, and Bearwards, and Rope-dancers, and Rhymers, and the rest of that Rabble; they may thank the baseness of their condition, rather than the lawfulness of their Course. I strike rather, at those that are both eminent and pernicious; especially those Bawds of unthriftiness and almost every other Vice; (for where Unthriftiness is, there is almost every other Vice, ) I mean those parcel-Gallants that have nothing to live on but their Wits, and no other use of their Wits, but to destil a kind of maintenance from juicy heirs, and flush novices by play. I would our Pantomimes also and Stage-players would examine themselves and their Callings by this Rule. If they should have been tried by the Bench of Fathers and Councils of old, or would have put it to most voices among later Divines both Popish and Reformed; they had been utterly cast and condemned by the first Rule, and not have been reprieved till now; most holding, not the Calling only, but the very Practice and Thing itself unlawful and damnable. For my own part, I dare not at all say the Practice is, neither will I now say the Calling is, unlawful: only let them that make a calling of it, consider themselves and their calling well, and examine whether God hath bestowed upon them some gifts, which they might have employed a better way; and what inducements they have, and of what weight those inducements are, to give their consciences security, that they have done well, in embracing this as their calling. And when they have done thus, freely and faithfully, as in the sight of God: if their own hearts condemn them not, neither do I: in the mean time, I would but be their Remembrancer of thus much only, that there are some things lawful to do, which are not lawful to live by; some things lawful as Delights, which are not lawful as callings. And so much for that second Rule.

There is yet a third Rule behind, and that is this. Resolve not upon that course for thy calling, what pretences soever, or what reasons thou mayest have for the lawfulness of it otherwise, which is rather hurtful than profitable for the Common-wealth. The Public good is one of those main respects which enforce the necessity of a calling: the same respect then must of necessity enforce such a calling, as may at least stand with the Public good. The manifestation of the Spirit is given to every man (saith our Apostle after at the twelfth Chapter) to profit withal. Yea, perhaps to profit himself withal. If it were but so, yet that were enough to infer more: since the private good is included in the public, tanquam trigonum in tetragono. But the Apostle meant to speak home; and therefore he made choice of a word that will not admit that gloss of private profit: 〈 in non-Latin alphabet 〉 . That very word impliedly preferreth the public good before the private; and scarcealloweth the private, other than as it is interwoven in the public. Now things in themselves lawful, and at sometimes useful, may in regard of the End, or of the matter, or by some accident otherwise, happen at some other times to be hurtful to the Common-wealth: and hereof such due consideration would be had in the choice and exercise of our Callings, as ever to have one eye upon the Common good, and not wholly to look after our own private gain. Offenders against this Rule, are most of our Engrossers, and Forestallers, and sundry kinds of Hucksters and Regraters: as also those that export money, corn, or other needful commodities out of the Land in times of want or scarceness, or bring in unnecessary commodities when there is plenty at home: and all those that project new devices, and unjust Monopolies, to fill their own Coffers; perhaps not without pretension of some small benefit to the Common-wealth, but certainly not without sensible and grievous pressures of those that are a great part of the Common-wealth.

Thus have we delivered three Rules, concerning the Quality of a right Calling: and pointed out some special offenders against each of them. And now methinks I see the Usurer hugging himself, and clapping his sides, that he hath come off so fairly: surely his Calling is absolute good, whereon none of these Rules could fasten. But it is indeed with the Usurer in this case, as with the Drunkard. If the Drunkard should ask me against which of the ten Commandments he offended; I confess I could not readily give him a direct punctual answer: Not that he sinneth not against any; but because he sinneth against so many of them, that it is hard to say against which most. He sinneth against the sixth Commandment, by distempering his body; he sinneth against the seventh, by enflaming his lust; he sinneth against the eighth, by making waste of the good Creatures of God. Right so is it with our Usurer in this case: He would pose me, that should ask me the Question, which of these three Rules fetcheth in the Usurer and his Calling, Verily I cannot well tell which most; I think everyone of the three may: howsoever, among the three I am sure I have him. If Usury be simply unlawful (as most of the learned have concluded) then the first Rule hath him. I should be very tender to condemn anything as simply unlawful, which any even imaginary conjuncture of Circumstances would render lawful; and would choose rather by an over-liberal Charity to cover a multitude of sins, (if I may abuse the Apostles phrase to that sense) than by a too superstitious restraint make one. Yet the Texts of Scripture are so express, and the grounds of Reason, brought by learned men, seem so strong against all Usury; that I have much ado to find so much charity in myself, as to absolve any kind of Usury, (properly so called) with what cautions or circumstances soever qualified, from being a sin. But I will suspect mine own and the common judgment herein, and admit for this once ( dat • non concesso, ) that Usury be in some case lawful, and so our Usurer escape the first Rule; which yet cannot be, till his teeth be knocked out for biting: But you must knock out his brains too, before he escape our second Rule: I dare say, the most learned Usurer that liveth (and they say some learned ones are Usurers ) will never be able to prove, that Usury if it be at all lawful, is so lawful, as to be made a Calling. Here all his Doctors and his Proctors, and his Advocates leave him. For, can it possibly enter into any reasonable man's head to think, that a man should be born for nothing else, but to tell out money, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in some honest and fruitful employment. But what do I speak of the judgment of reasonable men in so plain a matter; wherein I dare appeal to the conscience, even of the Usurer himself; and it had need be a very plain matter, that a man would refer to the conscience of an Usurer. No honest man need be ashamed of an honest Calling: if then the Usurers Calling be such, what need he care who knoweth, or why should he shame with it? If that be his trade, why doth he not in his Bills and Bonds and Noverints, make it known to all men by those presents that he is an Usurer, rather than write himself Gentleman, or Yeoman, or by some other style? But say yet our Usurer should escape, at least in the judgment of his own hardened conscience, from both these Rules, as from the sword of Jehu and Hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead, and he shall never be able to escape that. Let him show wherein his Calling is profitable to human society. He keepeth no Hospitality: if he have but a bar'd chest, and a strong lock to keep his God and his Scriptures (his Mammon and his Parchments in it) he hath house-room enough. He fleeceth many; but clotheth none. He biteth and devoureth; but eateth all his morsels alone: He giveth not so much as a crumb, no not to his dearest Broker or Scrivener; only, where he biteth, he alloweth them to scratch what they can for themselves. The King, the Church, the poor, are all wronged by him, and so are all that live near him: in every common charge, he slippeth the collar, and leaveth the burden upon those that are less able. It were not possible, Usurers should be so bitterly inveighed against by sober Heathen Writers; so severely censured by the Civil, and Canon Laws; so uniformly condemned by godly Fathers and Councils; so universally hated by all men of all sorts, and in all Ages and Countries; as Histories and experience manifest they ever have been and are: if their Practice and calling had been any way profitable, and not indeed every way hurtful and incommodious both to private men and public societies. If anything can make a calling unlawful; certainly the Usurers Calling cannot be lawful.

Our first care past, which concerneth the Calling itself; our next care in our choice must be, to inquire into Our selves, what Calling is most fit for us, and we for it. Wherein our Enquiry must rest especially upon three things; our Inclination, our Gifts, and our Education. Concerning which, let this be the first rule: Where these three concur upon one and the same Calling, our consciences may rest assured that that Calling is fit for us: and we ought, so far as it lieth in our power, to resolve to follow that. This Rule, if well observed, is of singular use, for the settling of their consciences, who are scrupulous and doubtful concerning their inward Calling to any office or employment. Divines teach it commonly, and that truly, that every man should have an inward Calling from God, for his particular course of life: and this in the Calling of the Ministry is by so much more requisite, than in most other Callings, by how much the business of it is more weighty than theirs, as of things more immediately belonging unto GOD. Whence it is, that in our Church none are admitted into Holy Orders, until they have personally and expressly made profession before the Bishop, that they find themselves inwardly called and moved thereunto. But because, what that inward Calling is, and how it should be discerned, is a thing not so distinctly declared and understood, generally, as it should be: it often falleth out, that men are distressed in Conscience with doubts and scruples in this case, whilst they desire to be assured of their inward Calling, and know not how. We are to know therefore, that to this inward Calling there is not of necessity required any inward, secret, sensible testimony of God's blessed sanctifying Spirit to a man's soul, (for then an unsanctified man could not be rightly called; ) neither yet any strong working of the Spirit of illumination, (for then a mere heathen man could not be rightly called ) both which consequents are false. For Saul and Judas were called; the one to the Kingdom, the other to the Apostleship; of whom it is certain the one was not, and it is not likely the other was, endued with the holy Spirit of Sanctification. And many Heathen men have been called to several employments, wherein they have also labored with much profit to their own and succeeding times; who in all probability never had any other inward motion, than what might arise from some or all of these three things now specified, viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please GOD to afford any of us, any farther gracious assurance than these can give us, by some extraordinary work of his Spirit within us; we are to embrace it with joy and thankfulness, as a special favor: but we are not to suspend our resolutions for the choice of a course, in expectation of that extraordinary assurance; since we may receive comfortable satisfaction to our souls without it, by these ordinary means, now mentioned. For, Who need be scrupulous, where all these concur? Thy Parents have from thy childhood destinated thee to some special course, (admit the Ministry; and been at the care and charge to breed thee up in learning, to make thee in some measure fit for it: when thou art grown to some maturity of years and discretion, thou findest in thyself a kind of desire to be doing something that way in thy private study by way of trial: and withal some measure of knowledge, discretion, and utterance (though perhaps not in such an eminent degree as thou couldest wish, yet) in such a competency, as thou mayst reasonably persuade thyself thou mightest thereby be able (with his blessing) to do some good to God's people, and not be altogether unprofitable in the Ministry. In this so happy concurrence of Propension, Abilities, and Education; make no farther enquiry, doubt not of thine inward calling: Tender thyself to those, that have the power of Admission for thy outward calling; which once obtained, thou art certainly in thine own proper Course. Up and be doing; for the Lord hath called thee, and (no doubt) the Lord will be with thee.

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

First, have an eye to thy Education: and if it be possible to bring the rest that way, do so rather than forsake it. For besides that it would be some grief to thy Parents, (to whom thou shouldest be a comfort ) to have cast away so much charge as they have been at, for thy education; and some dishonor to them withal, (whom thou art bound by the law of God and Nature to honor, ) to have their judgments so much slighted, and their choice so little regarded by their child: the very consideration of so much precious time, as has been spent in fitting thee to that course, which would be almost all lost upon thy change, should prevail with thee to try all possible means rather than forego it. It were a thing indeed much to be wished, that Parents, and Friends, and Guardians, and all those other whatsoever, that have the Education of young ones committed unto them all greedy desires to make their children great, all base penurious niggardness in saving their own purses, all fond cherishing of their children in their humors, all doting opinion of their forwardness, and wit and towardliness, all other corrupt partial affections whatsoever, laid aside; would out of the observation of their natural propensions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses; as wherein they were likeliest to go on with cheerfulness and profit. This indeed were to be wished: but this is not always done. If it have not been so done to thee; the fault is theirs, that should have done it, and not thine: and thou art not able now to remedy that which is past and gone. But as for thee, and for the future; if thy Parents have not done their part, yet do not thou forget thy duty: if they have done one fault in making a bad choice; do not thou add another, in making a worse change: disparage not their Iudgments by misliking, neither gain-say their Wills by forsaking their choice, upon every small incongruity with thine own Judgment or Will. If thine Inclination draw thee another way; labor thoroughly to subdue thy nature therein: Suspect thine own corruption: Think this backwardness proceedeth not from true judgment in thee, but issueth rather from the root of some carnal affection: Consider, thy years are green, affections strong, judgment unsettled: Hope that this backwardness will grow off, as years and stayedness grow on: Pray and endeavor that thou mayest daily more and more wean thy affections from thine own bent, and take liking to that course, whereunto thou hast been so long in framing. Thus possibly thou mayest in time make that cheerful and delightful unto thee, which now is grievous and irksome. And as for thy insufficiency, if that dishearten thee (which is indeed a main rub,) do thus. Impute thy former non-proficiency to thine own sloth and negligence: Think, if after so long time spent in this course, thou hast attained to no greater perfection in it; how long it would be ere thou shouldst come to a tolerable mediocrity in another: Resolve, not to lose all that precious time forepast by beginning the world anew; but rather save as much of it, as is redeemable, by adding to thy diligence: Suspect that it cometh from thy pride, that thou canst not content thyself with a Calling, wherein thou mayest not be excellent; and imagine, that God, of purpose to humble thee, might divert thy education to another, for which thou art less apt: Observe, what strange things past belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of unwearied labor, and of assiduity: Doubt not, but by God's blessing upon thy faithful industry, to attain in time, if not to (such perfection as thou desirest, and mightest perhaps have attained in some other course, if thou hadst been bred up to it; yet) to such a competent sufficiency, as may render thy endeavors acceptable to God, comfortable to thyself, and serviceable to community. If by these and the like considerations, and the use of other good means, thou canst bring thy affections to some indifferent liking of, and thy abilities to some indifferent mediocrity for, that course which Education hath opened unto thee, thou hast no more to do There's thy Course, that's thy Calling, that's the work whereunto God hath appointed thee.

But if after long striving, and pains, and trial, thou canst neither bring thy mind to it, nor do any good upon it, having faithfully desired and endeavored it, so that thou must needs leave the course of thy Education, or (which is another case) if thy Education have left thee free, (as many Parents, God knoweth, are but too careless that way;) then Secondly, thou art in the next place to consider of thy Gifts and Abilities; and to take direction from them, rather than from thine inclination. And this Rule I take to be very sound: not only from the Apostles intimation, verse. 17. ( As God hath distributed to every man, as the Lord hath called everyone ) where he seemeth to make the Choice of men's Callings, to depend much upon the distribution of God's Gifts: but withal, for two good Reasons. One is, because our Gifts and Abilities, whether of body or mind, being in the brain or hand, are at a better certainty, than our Propensions and Inclinations are, which are seated in the Heart. The heart is deceitful above all things: and there are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whether they spring from a sound, or from a corrupt root. Whereas in the discerning of our Gifts and Abilities; we are less subject to gross Errors and mistakings: I mean for the truth and reality of them; howsoever we are apt to over-value them for the measure and degree. Now it is meet in the choice of our Callings, we should follow the surer guide: and therefore rather be led by our Gifts, than by our Inclinations. The other Reason is; because our Inclinations cannot so well produce Abilities, as these can draw on them. We say indeed, there is nothing hard to a willing mind: and in some sense, it is true. Not as if a willing mind could make us do more than we are able. A man can do no more, than he can do, be he never so willing: but decause a willing mind will make us exerere vires, stir up ourselves to do as much as we are able, which we use not to do in those things we go unwillingly about. Willingness then may quicken the strength we have: but it doth not put any new strength into us. But Abilities can produce Inclinations de novo; and make them where they find them not. As we see, every other natural thing is inclinable to the exercise of those natural faculties, that are in it: so certainly would every man have strongest inclination to those things, whereto he hath strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their own proper and natural way. It is best then to begin the choice of our Callings from our Abilities, which will fetch on inclinations; and not from our Inclinations, which without Abilities will not serve the turn.

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

There is yet a doubt remaineth concerning a man's Inclination. In case we have examined our gifts, and find them in a good measure of competency for such or such a course; and yet remain still averse from it, and cannot by any possible means work over our affections to any tolerable liking of it: in such a case what is to be done, or how shall we judge what Calling is fittest for us to take? whether that whereto our Abilities lead us, or that whereto our Inclinations draw us. As I conceive it, in such a case, we are to hold this order. First, if our Inclinations cannot be won over to that course, for which our abilities lie fittest; we are to take a second surview of our Abilities, to see if they be confidently fit for that whereto our inclination swayeth us: and if upon due and partial examination we find they are, we may then follow the sway of our inclinations. The reason is this. A man's inclination cannot be forced. If it can be fairly won over, well and good: but violence it cannot endure at any hand. And therefore if we cannot make it yield to us in reason, there is no remedy, we must in wisdom yield to it, (provided ever it be honest: ) or else all is lost. What ever our sufficiencies be; things will not fadge that are undertaken without an heart: there is no good to be done against the hair.

But then, secondly, if upon search we find ourselves altogether insufficient and unfit for that Calling, whereunto our Inclination is strongly and violently carried, we are to oppose that Inclination with a greater violence, and to set upon some other Calling, for which we are in some medioerity gifted, speedily and resolvedly, and leave the success to Almighty God. The Reason this: It being certain that God never calleth any man but to that, for which he hath in some competent measure enabled him: we are to hold that for a pernicious and unnatural Inclination at the least, if not rather for a wicked and Diabolical Suggestion, which so stiffly exciteth us to a Function, whereto we may be assured God never called us.

But yet, thirdly, (and I would commend it unto you as a principal good Rule, and the fairest out-let of all other from amid these difficulties,) we should do well to deal with▪ these mutinous and distracting Thoughts within us, as wise Statists do when they have to deal with men divided in Opinions, and Factions, and Ends. How is that? They use to bethink themselves of a middle course, to reduce all the several Opinions to a kind of Temper, so as no side be satisfied fully in the proposals they have tendered, and yet every side in part; as we commonly hold those to be the justest Arbitrators, and to make the best, and the fairest end of differences between the parties for whom they arbitrate, that by pleasing neither, please both. So here, if our Educations, Abilities, and Inclinations look several ways, and the Inclination be peremptory and stiff, and will not condescend to either of the other two, it will be a point of good wisdom in us, if we can bethink ourselves of some such meet temper, as may in part give satisfaction to our Inclinations▪ and yet not leave our Gifts and Educations wholly unsatisfied. And that is easily done by proposing the full latitude of our Educations and Abilities, as the utmost bounds of our choice, and then leaving it to our Inclinations to determine our particular choice within those bounds. For no man's Education or Gifts run so Mathematically, and by the Line, to that point whereto they direct him, but that there is a kind of latitude in them; and that for the most part (by reason of the great variety and affinity of Offices and Employments) very large and spacious. One Instance shall serve both to exemplify and illustrate this Rule. A man designed by his Parents to the Ministry, and for that end brought up in the University, studieth there Philosophy, History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him, as for the Work of the Ministry, so for the exercise of any other Profession, that hath to do with Learning; so as not only the Calling of the Ministry, but that of the Lawyer too, and of the Physician, and of the Tutor and School-master, and sundry other besides these, do come within the latitude of his Education and Abilities. Certainly if his Mind would stand thereunto, no Course would be so proper for such a man, as that which he was intended for of the Ministry. But he proveth obstinately averse from it, and cannot be drawn by any Perswasion of Friends, or Reason to embrace it. It is not meet to force his Inclination quite against the bent of it; and yet it is pity his Abilities and Education should be cast away. This middle course therefore is to be held, even to leave it free for him, to make his choice of Law, or Physic, or Teaching, or any other Profession that belongeth to a Scholar, and cometh within his Latitude, which of them soever he shall find himself to have the strongest Inclination and Propension unto. And the like course we are to hold in other cases of like nature; by which means, our Inclinations, which cannot be driven to the Center, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto delivered, with due respect to his Education, Abilities, and Inclination, and dealeth therein faithfully and impartially, and in the fear of God, may rest secure in his Conscience of his Inward Calling.

But there must be an Outward Calling too; else yet, all is not right. The general Rule, [ 〈 in non-Latin alphabet 〉 ] Let allthings be done honestly, and in order, enforceth it. There are some Callings which conscionably discharged, require great pains and care; but yet the Profits will come in, whether the Duties be conscionably performed, or no. Our Calling of the Ministry is such, and such are all those Offices, as have annexed unto them a certain standing Revenue, or annual Fee. Now into such Callings as these, every unworthy fellow that wanteth maintenance, and loveth ease, would be intruding (as we of the Clergy find it but too true,) and there would be no order kept herein, if there were not left in some others a power to keep back insufficient men. There are again divers callings necessary for the public, which yet bring in either no profits at all, (if not rather a charge ) or at least profits unproportionable to the pains and dangers men must undergo in them, such as are the Callings of Justice of Peace, the High-Sheriff of a County, a Constable, Church-warden, Soldier, &c. Now from these Callings, men of sufficiency, to avoid trouble and charge, would withdraw themselves; and so the King and Country should be served either not at all, or by unworthy ones. Here likewise would be no order, if there were not left in some others a power to impose those Offices upon sufficient men. It may be, those in whom either Power resideth, may sometimes, yea often abuse it, (for they are but men) keeping back sufficient men, and admitting insufficient, into callings of the former; sparing sufficient men, and imposing upon insufficient, offices of the latter kind. This is not well: but yet what wise man knoweth not, that there could not be avoided a necessity of general inconveniencies, if there should not be left a possibility of particular mischiefs? And therefore it is needful there should be this power of admitting and refusing, of sparing and imposing, in Church and Common-wealth, though it may happen to be thus mischievously abused, rather than for want of this power, a multitude of unsufferable inconveniencies (as needs there must) should ensue. And from this power must every man have his warrant for his outward Calling to any Office or Employment in Church or Common-wealth.

Now then to frame a case to either of these two sorts of Callings. A man desireth a lawful Calling, suppose the Ministry; not only his Inclination bendeth him, but his Education also leadeth him, and his Gifts encourage him that way: hitherto all things concur to seal unto his Conscience GOD's calling him to this Function. But for so much as he hath not (as it is not fit any man should have) power to give himself either Orders to be a Priest, or Institution into a Pastoral Charge; he must, for his admission into that holy Function, depend upon those to whom the power of admitting or refusing in either kind is committed. He may tender himself and his Gifts, to examination, and modestly crave admission; which once obtained, he hath no more to do; his Calling is warranted, and his choice at an end. But if that be peremptorily denied him (whether reasonably or no, it now mattereth not,) he is to rest himself content a while, to employ himself at his Study, or in some other good course for the time, and to wait God's leisure and a farther opportunity. And if after some reasonable expectation, upon further tender with modest importunity he cannot yet hope to prevail; he must begin to resolve of another Course, submit himself to Authority and Order, acknowledge God's Providence in it, possess his soul in patience, and think, that for some secret corruption in himself or for some other just cause, God is pleased that he should not, or not yet enter into that Calling.

On the other side, a Gentleman liveth in his Country in good credit and account, known to be a sufficient man both for Estate and Understanding, thought every way fit to do the King and his Country service in the Commission of the Peace; yet himself, either out of a desire to live at ease, and avoid trouble, or because he thinketh he hath as much business of his own as he can well turn him to, without charging himself with the cares of the public; or possibly out of a privy conscientiousness to himself of some defect, (as, it may be, an Irresolution in Judgment, or in Courage, or too great a propension to foolish pity, ) or for some other reason which appeareth to him just, thinketh not that a fit Calling for him, and rather desireth to be spared. But for so much as it is not fit a man should be altogether his own Judge (especially in things that concern the Public ) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed. He may excuse himself by his other many occasions, allege his own wants and insufficiences, and what he can else for himself, and modestly crave to be spared. But if he cannot by fair and honest suit get off, he must submit himself to Authority and Order, yield somewhat to the Judgment of others, think that God hath his secret work in it, and rest upon the warrant of his outward Calling.

The outward Calling then, is not a thing of a small moment, or to be lightly regarded. Sometimes (as in the case last proposed) it may have the chief and the casting voice; but where it hath least, it hath always a Negative in every regular choice of any Calling or Course of life. And it is this outward Calling, which (I say not principally but) even alone must rule every ordinary Christian in the judging of other men's Callings. We cannot see their hearts, we know not how God might move them, we are not able to judge of their inward Callings. If we see them too neglectful of the duties of their Calling; if we find their Gifts hold very short and unequal proportion with the weight of their Calling, or the like, we have but little comfortable assurance to make us confident that all is right within. But yet (unless it be such as are in place of Authority and Office, to examine men's sufficiences, and accordingly to allow or disallow them) what hath any of us to do to judge the heart, or the Conscience, or the inward Calling of our Brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he goeth for, and leave the trial of his heart to God, and to his own heart. And of this second general point, the choice of a Calling, thus far.

Remaineth now the third and last point proposed; The Use of a Mans calling. Let him walk in it, verse. 17. Let him abide in it, ver. 20. Let him abide therein with God, here in my Text. At this I aimed most in my choice of this Text; and yet of this I must say least. Preachers ofttimes do with their proposals, as Parents sometimes do with their Children: though they love the later as well, yet the first go away with the largest portions. But I do not well to trifle out that little sand I have left, in Apologies, let us rather on to the matter, and see what Duties our Apostle here requireth of us, under these Phrases of abiding in our Callings, and abiding therein with God.

It may seem he would have us stick to a Course; and when we are in a Calling, not to forsake it, nor change it, no not for a better, no not upon any terms. Perhaps some have taken it so; but certainly the Apostle never meant it so. For taking the word [ Calling ] in that extent wherein he treateth of it in this Chapter; if that were his meaning he should consequently teach, that no single man might marry, nor any Servant become free, which are apparently contrary, both unto common Reason, and unto the very purpose of the Chapter. But taking the word as we have hitherto specially intended it, and spoken of it, for some settled Station and Course of Life, whereby a man is to maintain himself, or wherein to do profitable service to human Society, or both; is it yet lawful for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to alter his course upon any terms? I answer: it is lawful to change it, so it be done with due caution. It is lawful first, in subordinate Callings. For where a man cannot warrantably climb unto an higher, but by the steps of an inferior Calling, there must needs be supposed a lawfulness of relinquishing the inferior. How should we do for Generals for the Wars, if Colonels, and Lieutenants, and Captains, and common Soldiers might not relinquish their charges? and how for Bishops in the Church, if beneficedmen and College-Governors were clench'd and riveted to their Cures, like a Nail in a sure place, not to be removed? Nay, we should have no Priests in the Church of England (since a Priest must be a Deacon first) if a Deacon might not leave his Station, and become a Priest. But St. Paul saith, They that have used the Office of a Deacon well, purchase to themselves a good degree; and so in lower Callings it is, that men should give proof of their worthiness for higher. It is lawful, secondly, yea necessary, when the very Calling itself, though in itself good and useful, doth yet by some accident become unlawful or unuseful. As when some Manufacture is prohibited by the State, or when some more exact device of later Invention hath made the old unprofitable. It is lawful, thirdly, when a man by some accident becometh unable for the duties of his Calling; as by Age, Blindness, maim, decay of Estate, and sundry other impediments which daily occur. It is lawful, fourthly, where there is a want of sufficient men, or not a sufficient number of them in some Callings, for the necessities of the State and Country, in such cases Authority may interpose, and cull out men from other Callings, such as are fit, and may be spared, to serve in those. Not to branch out too many particulars, it is lawful generally, where either absolute Necessity enforceth it, or lawful Authority enjoineth it, or a concurrence of weighty Circumstances faithfully, and soberly, and discreetly laid together, seemeth to require it.

But then it must be done with due Cautions. As first, not out of a Desultory lightness. Some men are ever restless, as if they had Wind-mills in their heads, every new crotchet putteth them into a new Course. But these rolling-stones carry their curse with them, they seldom gather moss; and who prove many Conclusions, it is a wonder, if their last Conclusion prove not Beggary: If thou art well, keep thyself well, lest thinking to meet with better, thou find worse. Nor, secondly, out of the greediness of a covetous or ambitious lust. Profit and Credit are things respectively amongst other things to be considered both in the choice and change, but not principally, and above all other things; certainly not wholly, and without, or against all other things. Thirdly, nor out of sullenness, or a discontentedness at thy present Condition. Content groweth from the mind, not from the condition; and therefore change of the Calling, the mind unchanged, will either not afford content, or not long. Thy new broom that now sweepeth clean all discontents from thee, will soon grow stubbed, and seave as much filth behind to annoy thee as the old one thou flungest away. Either learn with St. Paul, in whatsoever state thou art to be therewithal content; or never hope to find content in whatsoever state thou shalt be. Much less, fourthly, out of an evel eye against thy neighbor that liveth by thee. There is not a baser sin than envy, nor a fouler mark of envy, than to forsake thine own trading, to justle thy neighbor out of his. Nor, fifthly, out of degenerous false-heartedness. That man would soon dare to be evil, that dare not long to be good. And he that flincheth from his Calling, at the first frown, who can say he will not flinch from his conscience at the next? In an upright course, fear not the face of man, neither leave thy place, though the spirit of a Ruler rise up against thee. Patience will conjure down again that spirit in time, only, if thou keep thyself within thy circle. But, sixthly, be sure thou change not, if thy Calling be of that nature, that it may not be changed. Some degrees of Magistracy seem to be of that nature, and therefore some have noted it rather as an act of Impotency in Charles the fifth, than a fruit either of Humility, or Wisdom, or Devotion, that he resigned his Crown, to betake himself to a Cloister. But our Calling of the Ministry is certainly such: There may be a change of the station, or degree in the Ministry, upon good cause and with due circumstances, but yet still so as that the main Calling itself remain unchanged. This Calling hath in it something that is sacred, and singular, and different from other Callings. As therefore things once dedicated and hallowed to religious services, were no more to return to common uses; (for that were to profane them ipso facto, and to make them unclean; ) so persons once set apart for the holy work of the Ministry, ( separate me Paul and Barnabas) and invested into their calling with solemn collation of the holy Ghost in a special manner; if anymore they return to be of that lump from which they are separated; they do, as it were, puff the blessed breath of Christ back into his own face, and renounce their part in the Holy Ghost. Bethink thyself well therefore beforehand, and consider what thou art in doing, when thou beginnest to reach forth thine hand towards this spiritual Plow; know, when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no less than disorderly at the least, that forsaketh his orders. You see I do but point at things as I go, which would require further enlarging, because I desire to have done.

This then, that we should persevere in our Callings until death, and not leave or change them upon any consideration whatsoever, is not the thing our Apostle meaneth by abiding in our Callings. The word importeth divers other Christian Duties, concerning the use of our Callings: I will but touch at them, and conclude. The first is contentedness; that we neither repine at the meanness of our own, nor envy at the eminence of another's Calling. Art thou called, being a servant? care not for it, saith this Apostle, but a little before my Text. All men cannot have rich, or easy, or honorable Callings: the necessity of the whole requireth that some should drudge in baser and meaner offices. If all the body were eye, where were the hearing? And if there were none to grind at the Mill, there would soon be none to sit upon the Throne. Solomon's Temple had not been reared to this hour, if there had not been burden-bearers and laborers, as well as curious workers in stone, and brass, and gold. There should be no shame in that, whereof there can be no want; nay much more those members of the body, which seem to be more feeble, are necessary. Grudge not then at thine own lot, for not the meanest Calling, but hath a promise of God's blessing; neither envy another's lot; for not the greatest Calling, but is attended with worldly vexations. Wheresoever thy calling is, therein abide; be content with it.

The second is Faithfulness, and Industry, and Diligence▪ What is here called, abiding in it, is at v. 17. called walking in it; and in Rom. 12. waiting on it, Let him that hath an office, wait on his office. ) It is required in stewards that a man be found faithful: and every man in his Calling, is a Steward. He that professeth a Calling, and doth nothing in it, doth no more abide in it, than he that leaveth it, or he that never had it. Spartam quam nactus es, orna; whatsoever Calling thou hast undertaken, therein abide; be painful in it.

The third is Sobriety, that we keep ourselves within the proper bounds and limits of our Callings. For how doth he abide in his Calling, that is ever and anon flying out of it, and starting beyond it? like an extravagant soldier, that is always breaking rank. Uzzah had better have ventured the falling, than the fingering of the Ark, though it tottered. It is never well, when the Cobbler looketh above the Ankle, nor when Lay-men teach us what, and how we should teach them. The Pope should have done well, to have thrown away his keys, (as they say one of them once did) before he had taken the sword into his hands; and Midwives well, to go teach all Nations, before they baptize them in the Name of the Father, and of the Son, and of the Holy Ghost. Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crowns, and Women of Sacraments. As for thee, whatsoever thy Calling be, therein abide, keep within the bounds of it.

But yet abide with God. The clause was not added for nothing; it teacheth thee also some duties. First, so to demean thyself in thy particular calling, as that thou do nothing but what may stand with thy general calling. Magistrate, or Minister, or Lawyer, or Merchant, or Artificer, or whatsoever other thou art, remember thou art withal a Christian. Pretend not the necessities of thy particular Calling to any breach of the least of those Laws of God, which must rule thy general Calling. God is the author of both Callings, of thy general Calling, and of thy particular Calling too. Do not think he hath called thee to service in the one, and to liberty in the other, to Justice in the one, and to Cosenage in the other; to Simplicity in the one, and to Dissimulation in the other; to Holiness in the one, and to Profaneness in the other; in a word, to an entire and universal Obedience in the one, and to any kind or degree of Disobedience in the other.

It teacheth thee, secondly, not to ingulf thyself so wholly into the business of thy particular Calling, as to abridg thyself of convenient opportunities so the exercise of those religious duties, which thou art bound to perform by virtue of thy general calling, as Prayer, Confession, Thanksgiving, Meditation, &c. God alloweth thee to serve thyself, but he commandeth thee to serve him too. Be not thou so all for thyself, as to forget him; but as thou art ready to embrace that liberty which he hath given thee to serve thyself, so make a conscience to perform those duties which he hath required of thee for his service. Work and spare not, but yet pray too, or else work not. Prayer is the means to procure a blessing upon thy labors from his hands, who never faileth to serve them that never fail to serve him. Did ever any man serve God for naught? A man cannot have so comfortable assurance, that he shall prosper in the affairs he taketh in hand, by any other means, as by making God the Alpha and Omega of his endeavors, by beginning them in his name, & directing them to his Glory. Neither is this a point of duty only, in regard of God's command, or a point of wisdom only, to make our labors successful; but it is a point of Justice too, as due by way of Restitution. We make bold with his day, and dispence with some of that time which he hath sanctified unto his service, for our own necessities; it is equal we should allow him at least as much of ours, as we borrow of his, though it be for our necessities, or lawful Comforts. But if we rob him of some of his time (as too often we do) employing it in our own businesses, without the warrant of a just necessity, we are to know that it is theft, yea, theft in the highest degree, sacrilege; and that therefore we are bound, at least, as far as petty Thieves were in the Law, to a four-fold restitution. Abide in thy Calling, by doing thine own part, and laboring faithfully; but yet so, as God's part be not forgotten in serving him daily.

It teacheth thee, thirdly, to watch over the special sins of thy particular Calling. Sins, I mean not that cleave necessarily to the Calling, for then the very Calling itself should be unlawful; but sins, unto the temptations whereof the condition of thy Calling layeth thee open, more than it doth unto other sins, or more than some other Callings would do unto the same sins; and wherewith, whilst thou art stirring about the businesses of thy Calling, thou mayest be soonest overtaken, if thou dost not heedfully watch over thyself and them. The Magistrates sins, Partiality and Injustice; the Ministers sins, Sloth and Flattery; the Lawyers sins, Maintenance and Collusion; the Merchants sins, Lying and Deceitfulness; the Courtiers sins, Ambition and Dissimulation; the great Mans sins, Pride and Oppression; the Gentleman's sins, Riot and Prodigality; the Officers sins, Bribery and Extortion; the Countrymans sins, Envy and Discontentedness; the Servants sins, Tale-bearing and Purloyning. In every State and Condition of life, there is a kind of opportunity to some special sin, wherein, if our watchfulness be not the greater, mainly to oppose it, and keep it out, we cannot abide therein with God.

All that I have done all this while in my passage over this Scripture, is but this. I have proved the necessity of having a Calling; laid down Directions for the choice and trial of our Callings; and shown, what is required of us in the use of our Callings for the abiding therein with God. And having thus dispatched my Message, it is now time I should spare both your ears, and my own sides. God grant that everyone of us may remember so much of what hath been taught, as is needful for each of us, and faithfully apply it unto our own Souls and Consciences, and make a profitable and seasonable use of it in the whole course of our lives, even for Jesus Christ his sake, his blessed Son, and our alone Savior. To whom, &c.