ceffities of Life, in order to the Support of it, and the Capacities of the Generality of Men, how few, alas! how very few were qualified ever to arrive at fo noble and worthy an End? Men might excufe themfélves from this Duty by the Neceffity they are under of getting their Living by the Sweat of their Brows, and by their Inability to employ themselves in fuch Spiritual Exercises: The providence of God would feem thus to exclude thofe from being perfect, whom his Precepts had enjoined to enter in at the ftraight Gate. Therefore we may be fure, that the infinite Wisdom and Goodness of God, would never make that Method the only Means of performing our Duty, which was out of the Reach of our Capacities; his Precept is addreffed to Men of all States and Conditions, to be perfect, as their heavenly Father is perfect. And his Commandment is not hidden from thee, or afar off: It is not in Heaven, that thou fhouldeft fay, Who shall go up for us to Heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the Sea, that thou shouldft fay, Who shall go quer the Sea for us, and bring it unto us, that we may hear it, and do it? But the Word is very nigh unto thee, in thy Mouth, and in thy Heart, that thou mayst do it.

Religion was never defigned only to ferve upon extraordinary Occafions, to adorn the great

great Solemnities of God's public Worship; but was given us as the beft Rule for the Conduct and Government of our whole Lives and Chriftians are not obliged fo much to diftinguifh themfelves by their Wisdom and Sagacity, as by Uprightnefs and Holiness in all their Converfation. It fuppofes us Men engaged in Society, obliged to carry on the Affairs of this Life; but in fuch a Manner, that they may promote and advance the important Bufinefs of our eternal Salvation; fo that as the Practice of it is confiftent with Trade and Converfation, with Business and Diverfion, fo it ought to mix with all these ordinary Actions of Life; nay, its proper Sphere feems to be, to govern them after fuch a Manner, that while we pafs through Things temporal, we may not lofe those which are eternal; for what does the Lord thy God require of thee, but to do Juftice, to love Mercy, and to walk humbly with thy God?

When we call ourselves to an Account of our Actions, our Defign is to examine whether, in thofe that every Day occur, we have followed the Defign of God's Providence in our feveral Stations, and whether we have performed them in fuch a Manner as his Laws direct and the Guilt we contract in either engaging in fuch as are forbidden, or in performing thofe that are lawful and neceffary in an undue Manner.

The Difference between the Goodness of one Man and another, does not fo much depend upon the Nature of that Employment which is made his Profeffion, as upon that Temper of Mind with which he governs it. The Pricft at the Altar may be rejected by God, through his Ambition and Covetousness; when the Tradefaan in his Shop may fanctify his Bufinefs by Juftice and Charity.

Indeed, it is the peculiar Honour and Happiness of an Order of Men, to approach nearer to God, by the conftant Study and Application of their Minds, as well as by the Dedication of their Perfons to his immediate Service; but this can be the Lot and Province of few; we cannot all be teachers, and we ought thankfully to acknowledge the great Goodness of God, that he has fet apart fome on Purpose, whofe only Bufinefs it is to guide and direct Men in the Way to everlafting Salvation; while others are obliged to drudge on in the common and neceffary Employments of Life. But fill this ought to be remembered, that the Layman, in his Profeffion, is equally capable of working out his Salvation, with the Clergyman that is ordained in Things pertaining to God. For as one may mifcarry in his holy Function, by engaging in it from wrong Motives and worldly Defigns; by neglecting that great Truft that is committed to his Care; or by performing it without Diligence and Zeal;

by

by making it only a Means of enriching him felf and Family, and providing for his more pleasurable and luxurious Living; fo the other, by making himself an Inftrument of Providence in carrying on the Affairs of the World; by exercifing Juftice and Equity in all his Dealings; by relieving the Poor and Neceffitous; and both from a Principle of Confcience; by governing his Family after a Christian Manner; by diverting himself moderately, for Refreshment only; by eating and drinking with Temperance and Sobriety; by doing all the Good that lies in his Reach; and by praying and praifing God at certain ftated Hours: and by converfing with Him by devout Ejaculations frequently in the Midft of Bufinefs: I fay, by this Means, the Man of Bufinefs may make his Calling and Election fure. Nay, the very State of Slavery, and Servitude, the moft compaffionate and miferable Circumftance of Life, is no Bar or Obftacle to the attaining the incorruptible Inheritance; provided that, according to St. Paul's Direction, they are obedient to their Mafters according to the Flesh, with Fear and Trembling, in Singleness of Heart, as untò Chrift; not with Eye-fervice, as Men-pleafers, but as the Servants of Chrift, doing the Will of God from the Heart.

Now the Goodness and Perfection of our ordinary Actions depend upon two Things!

The Firft is, That in the general we aim at the Glory of God, according to the Apostle's Rule, That whatfoever we do, we may do all to the Glory of God. The Second is, That we do our utmoft Endeavour to perform it well. Whatfoever thy Hand findeth to do, do it with thy might; for there is no Work, nor Device, nor Knowledge, nor Vifdom in the Grave, whither thou goeft.

John the Baptift feems to countenance this Notion of Chriftian Perfection, in his Answer to thofe in the Gofpel, who, coming to be baptized, defired to know of him, what they might do to avoid the wrath to come? To the People in general, he preferibes an extenfive Charity to thofe that wanted what they could fpare; Luke iii. 11. He that hath two Coats let him impart to Him that hath none; and he that hath Meat, let him do likewife.

To the Publicans, he gives in Charge not to exact more than that which is appointed; their Office being to collect the Tribute Money, the Temptation they lay under, was to exact more than they ought.

To the Soldier, he gives in Charge, that they do violence to no Man, neither accufe any falsly; which Word in the original fignifies not only to accufe falfly, but to circumvent and opprefs; and to be content with their Wages. Now all thefe Exhortations of the Baptift prefs Men to excel in the Duties of their Profeffion, and feem to take their Per