Saint PAUL the TENT-MAKER: IN A DISCOURSE showing How RELIGION has in all Ages, been promoted BY THE Industrious mechanic.  

licenced,  
October the 24th. 1689.   
LONDON, Printed for R. Baldwin, next Door to the Black-Bull in the Old-Bailey. MDCXC.   

THE PREFACE TO THE READER.  
THE various Constructions, which the ensuing Pamphlet will unavoidably meet with in the World, makes it reasonable to prepossess the Reader, with a favourable opinion of its design, which at first blushy seems so like an Enthusiastick Frenzy, or an absurd Paradox, that more than mere Candour is required to think otherwise. This bespeaks the necessity of delineating this short Essay upon Religion and Industry, in its true and proper colours, by showing that although the former of these, has been signally promoted, and encouraged by the latter; yet not to be understood in that Latitude, as to exclude the Grand Auxiliaries of Learned, and Ingenious Men: For next to our Blessed Saviour, and his Holy Apostles, we principally owe the Propagation, and Universal Establishment of Christianity, to the successful endeavours of the Holy Fathers, and Eminent Doctors of the Church. These have been the chief Pillars which sustained the fabric of the Gospel in all Ages: The Grand Luminaries which have enlightened the dark Heathen World with the bright and penetrating Rays of the Religion of the Holy Jesus. The burning and shining Lights, which like so many Crystalline Lamps appeared the most illustriously, in the midst of divers intricate, and obscure Heresies, unwarrantable Schisms, perverse Heterodoxies, and erroneous Principles. These Learned and Holy Men have planted and watered, cultivated and improved the Christian Religion; to which the co-operating Grace of God has mercifully vouchsafed so Miraculous an increase, as in some Nations, as well as individual Persons, to bring forth an hundred fold, in some Sixty, and in some Thirty. To these subordinately to the Gracious Influences of Divine Providence, we owe the blessed effects of those successful and peculiar Offices of the Priesthood, which by that holy Channel, or Conveyance, have been derived to us, through the preaching of the Word, administering of the Blessed Sacraments, comforting, and admonishing of the sick, easing and disburdening of troubled Consciences, with other Acts of their Sacred Ministration. And what I have here said of the Divine and Peculiar Excellency of the Ministry in general, I desire may be also so interpnted of the Governours, and subordinate Spiritual Pastors of our Church in particular, whose admirable Constitution, both in Doctrine and Discipline, is justly to be accounted superior to any in the whole Christian World. This being premised of the singular and worthily dignified State of the Clergy: In the next place, I think fit to add, That though I have represented Industrious and mechanic Persons as very instrumental in the disseminating, and advancement of Religion; yet would have them understood, but as the Sons of Abinadab, as so many Uzza's, and Ahioe's, sit only to drive the Cart; but not to touch the Ark on which it stands, and consequently, not to invade any part of the Sacerdotal Function, which would inflict a punishment upon them, as it did upon Uzza, or upon those more notorious Usurpers of the Sacred Ministry, konrah, Dathan, and Abiram, who for their Rebellion against, or rather intrusion upon the Peculiar Divine Offices of Moses and Aaron, which they would have prostituted to vulgar and common use, were swallowed up of the Earth, their Houses, and all the Men that appertained unto them.  
But without men of Secular Employments invading the Priesthood, there seems a proper Province for them, wherein to act, whereby they may abundantly promote Christianity, which I have shown in the following Discourse, consisting in domestic and private Converse and instruction, in which capacity Men of Labour and Industry both have, and may be very useful, by removing Ignorances in, and Prejudices against Religion, and by consequence in mens attaining to some progress in the excellent Doctrine of Christ, and his most Holy Apostles. And if in any place of the following sheets, I seem to ascribe too much to the performances of mechanic Men in this case, whereby I may be thought to derogate any thing from that Veneration which is justly attributed to those of the Honourable Tribe of Levi: I desire the Reader so to interpret this Discourse, as that in the whole tenor of it is tacitly implied a profound acknowledgement of their laudable endeavours, in pference to the other. But this being considered, I could not see how Labour and Industry could be more forcibly recommended in this Lazy and Degenerate Age, than by demonstrating its even natural tendency to the Propagation and Improvement of Religion. For that having entailed upon it an Eternal good, which all mankind do naturally desire to participate of, and Labour and Industry being shown to be useful Expedients conducing thereunto, must needs be embraced upon their offering so advantageous a prospect, especially when they not only secure to us a future, but also a present Temporal Interest. That we are visibly declined from that active and laborious frame and disposition, which made us at once, the Envy and Glory of Europe, into all the effeminate Arts of Ease, Luxury and Sloth, which has sunk us almost to the lowest degree of an Universal Contempt with other Nations, is a matter of as much truth as lamentation. In a former Discourse concerning mechanic Industry, I proposed some Methods, whereby to revive our declining reputation as to matter of Trade and Laborious Arts, which I evinced to be highly commodious in respect of our Temporal Profit, and the improvement of the Common-wealth. I have now attempted in this small Tract to make out, that the same is also very considerable upon the account of our everlasting and irreversible Estate in the other World, by showing the mighty power and efficacy of business towards the encouraging, and farthering of Religion. And now I cannot imagine any thing in the World that can more awaken men out of that lethargic Drowsiness and Sloth, which this Nation seems so deeply involved under, than are one, or both of these Arguments. Such as have a regard to their Secular Advantage, must( if they act consistently with their design) be Laborious and Industrious; and those who would purchase a lasting and perpetual Peace, and immortality of Bliss to their Souls, must diligently pursue their lawful Callings, and respective Employments in this Life. This( I know) will seem mysterious and unaccountable to those, who respect business as the greatest Obstacle to Religion: but I hope, I have shown the contrary, when 'tis regularly and prudently managed.  
And now, if this weak Piece, brought forth in hast, without the Midwifery of Books, or other Learned helps, may conduce any thing to the retrieving of Labour and Industry amongst us, and to the suppressing of Idleness and Sloth, and consequently of those Vices which essentially flow, and are derived from thence; the Author will have reached his primary and utmost intention in it, and has reason to expect, that a Glowing and Conscientious Zeal for the advancement of Religion, added to his ambitioning the improvement of his Native Country, both which he beholded sunk to so low and sordid an Ebb,( the main inducements which prompted him to this undertaking) will with the Candid and Judicious Reader meet with so much Charity and good Nature, as to allow a requisite proportion of each towards a supply of its great, and in rigorous Justice, Unpardonable Imperfections.   

St. PAUL the TENT-MAKER: IN A DISCOURSE, showing How RELIGION has in all Ages, been promoted BY THE Industrious mechanic.  
THE Title of this Pamphlet tacitly implores the assistance of that it seems to lessen, and cry down, whereby to explain its meaning: And in regard that the Author professes to bear a vast Veneration for Learned and Ingenious Men, and consequently to be a great Admirer of human Literature, and the Sciences; an Invasion upon their just Rights and Prerogatives in this Discourse, might justly be interpnted a Felo de se: And therefore to take off that imputation, he preys the Reader to understand his design, in a brief Exposition of it in the following words, ( viz.) That from the first steps of Christianity to this day, nothing more promoted the true practise of Religion than Industry, and Employments in business of this World.  
This at first view of it, looks as an apparent Solecism, or an egregious contradiction to the generally received Doctrine or Opinion of most Men, who explode Men of Business, and Secular Employments, as deeply immersed in, and even eaten up with the Cares, and Riches, and entanglements of this life. But in the Sequel of this Discourse, I shall endeavour to evince the contrary, by asserting the truth of the proposition already lain down, upon which I will erect some Arguments whereby to demonstrate the equal necessity of it, as to the enforcing of Employments in Temporal Concerns, as well as to the restraining an immoderate use of them, in relation to our Spiritual, and more sublime condition.  
In pursuance of which design, I will look back to the first Dawnings of Christianity, or Morning-light of the Gospel, in reference whereunto, not to urge any thing in contradiction to the opinion of our Divines, as not desiring to deviate from a due respect to them, I shall not presume to allege any thing against those Reasons which they give, why our Blessed Saviour made choice of the Family of a mechanic, when as the Line of David abounded with such variety of Persons of more eminent Quality and Extraction, as well as of Nobler Employments in the World. The use that I shall only make of that Observation, will be, to deduce the one or both of these Inferences from it: That either our Blessed Saviour pitched upon this, whereby to evidence unto the World, the Divine Pleasure of his Heavenly Father, in respecting Men of Labour, in pference to such as devote themselves to their own ease, and live at the cost of other Men, by eating of the fruits of their pains and toil; or else, that the poorer sort of the Tribe and Family of David, were educated to mechanic Arts. This in the second place.  
I think it rational to infer from the premised Observation, because the Holy Prophets in the Old Testament, declared it to be the determinate Will of God, and their Predictions concerning the manner of his appearance in this lower World, did all centre and concur in this, that our Saviour should come in the meanest condition, and lowest Estate of Mankind. From whence it follows, that either of these Instances, or both, do virtually imply, or rather formally prove, that Christianity from its original appearance, or ushering into the World, was attended by mechanics.  
And to demonstrate that both in the order of Nature and Providence, Trade and Business must be antecedent to, and in the true acception of the word, prevent our Spiritual Progress, and that we must be Labourers in our own Vineyards, before we can be so in that of our Saviour's; 'tis very remarkable, that we find him a Carpenter before he was a Preacher. For altho' his Divinity like the Beams of the Sun out of a thick Cloud, shone with so strong an influence, as to irradiate and break through his Infant Humanity, when in the Temple he so strongly argued and disputed with the Learned rabbis and Doctors of the Law; yet afterwards the Scriptures are silent as to an account of him for many Years: In which interval from the Twelfth Year of his Age( for in that Minority, we are assured it was that he puzzled and non-plus'd the most Learned among the Jews) to his Thirtieth,( the time of his Solemn Inauguration into his Priestly Office) many Learned Men suppose him to have applied himself to the Trade of Joseph, whom the Incredulous and Obstinate Jews, looked upon as his Father, and maliciously to lessen the greatness of the Miracles which he wrought, endeavoured what in them lay,( by vile Reflections upon his supposed Birth, Parentage, and Education) to derogate from their true and supernatural worth, and so were wont to reproach him with these Queries, Is not this Joseph's Son? Intimating his supposed original: And in another place, Is not this the Carpenter? By way of contempt of his Vulgar Occupation and Employment.  
But now that he hath assumed his Sacerdotal Function, let us follow him in the actual discharge of it; in his entrance whereupon, we find that he selected some particular Persons as his Disciples and Followers. Who these were, of what distinct Callings and Vocations, and how employed, cannot be unknown to any who are but in the least conversant in the Divine Oracles of the Gospel. I know it will be here objected, that his choice of such persons that were of ordinary, and mechanic Employments, was on purpose to manifest his Divinity, and to convince both the Jews and Gentiles, that he was the Christ, by capacitating such mean and illiterate Men, to become the Miraculous Instruments of Preaching, and propagating of his Doctrine, by many Supernatural Signs and Wonders, and that to all Nations, in their respective Tongues and Languages.  
To which I Answer, That allowing of all this, which I know to be the received Opinion of Divines, it does not therefore follow, but that our Blessed Saviour might have made his being the true Messiah, still more eminent, and conspicious, in calling of a Rank and Order of Men yet inferior to these, as low and contemptible as they were; and these might have been Beggars who had no Employment: but we find that our Saviour passes by such, and calls Men from their Occupations, which seems to be a plain Argument, That as Labour was an appendent Curse, or Penal Imposition, consequent to the wilful apostasy of the first Adam; so it was only sanctified, not removed or taken away by the Second. For that judgement pronounced by God to Adam upon the occasion of his Fall, was to the end of the World irreversible and perpetual, and consequently a standing Mark and Memorial of his lapsed condition to all successive Generations of Mankind, namely, In the Sweat of thy Face shalt thou eat Bread.  
Among those numerous, and ridiculous Absurdities, which are but too evident in the Church of Rome, a monastic, or recluse life of Idlers, seems not the most inconsiderable. And whatever may be said as to the ancient custom of a private recess, or solitary retirement from the World, in order to a more close pursuit of their Devotions and Spiritual Exercises of Religion, which the Cares and Pleasures, the hurry and disturbances of this Life, are but too apt to across and oppose, though perhaps those who are capable of a regular government of their Affections and Passions, so as in due measure and proportion to make the Affairs of this World subordinate to those of Religion, may by their public Examples of virtue and Industry, be more instrumental both to the Temporal and Eternal Welfare of a Community of People, than such can be expected to be, who shut themselves up in a cloister, though they should live up to the rigour of their order, and its fi●st Institution. Yet I suppose the case very distant and remote to this, when it relates to those formal and Hypocritical Zealots of the Romish Church, who though by their seeming Austerities, and outward Mortifications in Religion, they arts●●ly improve the opinion of their blind and superstitious Votaries, that they are of the first Class in Christianity, yet their apparent indulging of themselves in Idleness and Luxury, in Sensuality and Voluptuousness, and many of them in those notorious sins of Drunkenness and Uncleanness, though committed with great Secrecy, to prevent discovery and the eye of the World, are all of them undoubted Characteristicks, not only of their opposing of the Doctrine of our Saviour, but even that of their own Institution, into what corruption soever 'tis now degenerated. Thus those who aspire to the highest Room in Religion, or at least pretend to it, act diametrically contrary to the Blessed and virtuous Example of that great Lord and Master, whom, they would induce Men to believe, that they are desirous to follow, but who never instituted a Society of Gentlemen, or Beggars, to live in Idleness, and in all vicious and unlawful excess. And we never red, that he went about receiving,( as those of Mendicant Orders do) but always doing good. We need therefore no farther assurance of the error and falsehood of that Religion, whose Godliness is Gain; from such we ought to withdraw ourselves, as not having so learned Christ. And by these Marks and Characters, we may easily discern it to be that professed in the present Church, or rather Court of Rome.  
But to return to our Saviour's pitching upon Men of a Vulgar and inferior Rank, and mean Employments in the World, to be his disciples and Successors, let us after this choice pursue them in their Practices, and we shall find that this especial Invitation of our Saviour, to the execution of the Sacred Office of a Disciple, or Follower of the Holy Jesus, did not supersede their former Occupations, nor their Heavenly Employment give a Dispensation to, or take them off from their Temporal. And though it might have been reasonably imagined, that Christs extraordinary Promise to Peter when he was Fishing, That he would make him a Fisher of Men, seemed so ample a Commission for exercising himself altogether in the Divine Offices of Conversion and Salvation of Mankind, as to give a Plenary Discharge from his former mean Employment, yet by the consequence we may understand, that this was none of our Saviours Intention. For after this, we find St. Peter at his Trade; and 'tis observable, that the first Miracle, or rather( I may say) that which was solely wrought by Christ after his Resurrection, was giving a Temporal Blessing to their Labour, which seems, to amount almost to a demonstration, that of such Industrious Persons were the Kingdom of Heaven.  
And to me it seems an aggravating Circumstance of that great Curse that attended the fallen Angels, that they were divested of all Business and Employment; they were now no longer in a capacity of praising or magnifying God: And as to obedience to his Commands, they had already shown an obstinate refusal. From this Infamous original, our Idle Gentlemen, that contemn Employments, may derive the Antiquity of their Families, and indeed too many of them are the Legitimate Off-spring of that degenerated Stock, who having wound himself into that evil Employment of tempting Eve, has ever since been extreme active in doing mischief, whose bad example such persons amongst us as do but too industriously imitate and transcribe, who wholly devote themselves to Pleasure and Licentiousness. For the Principles of Human Nature being capable of, or rather essentially subject to action, and continual motion, it is therefore impossible for Man to poise himself so equally in the World, as neither to do good nor evil. 'Tis true indeed that the Body may be so confined, or by reason subjected to something of a neutrality in this case, or more properly may be restrained within such bounds of moderation, as not to make any great Excursions into an extreme, but the thoughts of the heart being of a more subtle and active quality, are not capable of such a limitation, but operating by a certain Independency or Arbitrary Influence, must either be employed upon good Objects to divert them from bad, or else for want of the former they have a natural recourse and tendency unto the latter, and by this means do oftentimes move their Instrument the Body by such strong impressions, as to incline it to the reducing of them into act; for which reason it is, that we are  told, that from the thoughts of the Heart proceed murders, Adulteries, &c.  
Now since 'tis impossible to chain up thoughts,( which are a kind of spiritous extract, or quintessential part of the Soul, proceeding from it like the Beams from the Sun, and acting the Body by a Parallel Influence with the Rays of that grand Luminary, when it extends them to this lower World) it seems then to be the reason why our Saviour so encouraged Labour and Employments, that by means thereof we may so keep our thoughts in action, as not to suffer them to ramble upon other Objects, than those of our lawful Callings, and so may check the violent intrusion of vicious thoughts with that of the Father,( viz.) that we are not at leisure.  
Thoughts are the Instruments of the Soul, and should not be admitted into vulgar heads, no more than a Knife into the Hand of a Child; and since there is no way to limit or confine them in themselves, the best expedient is to give them a powerful diversion, by meeting and entertaining them with such Objects as are conducible thereunto, which to proportion agreeably to the different sorts and capacities of Men in the World, would be to employ the Populace with mechanic Labour, and the finer and more Speculative Heads, with Arts and Sciences, that so there might be no set of Men, as now there is, governed by the unruly Dictates of evil Thoughts.  
By a serious reflection upon this first Paragraph, it is obvious to every Man, that the choice and practise of our Saviour in the introduction of Christianity, was directed to the encouragement of Labour and Industry, and that the Grace of God was given to such Servants as employed their Temporal Talent.  
Let us now in the next place inquire into the Behaviour and practise of the Apostles after our Blessed Lord's Ascension. And if any may expect or challenge an Immunity from Labour of the hands, we may suppose it to be these Men who were peculiarly commissioned, and so miraculously endowed with such power, and so great a proportion of the Divine Spirit for the promulgation of the Gospel, as seemed to make that of their Ministry the only Province wherein they were to act. Add to this, that they were commanded to Preach the Gospel to all Nations, and that continually in their Travels these Holy Men wrought Miracles, Cured Diseases, and Converted three thousand at a Sermon, where it is reasonable enough to believe, that there were not a few, both able and willing enough, to relieve the famous Instruments of their Salvation; yet for all this, we find that they wrought with their own hands; and notwithstanding that many of the Saints sold what they had, and laid it at the Apostles feet: yet did they not Convert it to their own use, but dispersed it among the poor Brethren, not to maintain them in Idleness and Sloth, but to put them into a capacity of obtaining their own Living: and this Charity was not dispensed by the usual Method of this Age, by a Penny at the Door, to preserve Vermin in the Street; for such are the Common Vagrant Beggars, that both the Law of God, and that of the Land, not only forbid our relieving, but enjoin Punishment too; yet such is the prevalency of Custom with some, and of Vain Glory and Ostentation in others, as induce too many to violate both.  
But to return to the Apostles working with their own hands, I do not hence infer, that there was any necessity for them so to do: ●or St. Paul has  told us, That if they sowed Spiritual things, they might well reap Carnal things, and that the ox is not to be muzzled that treadeth out the Corn; with variety of other places to this purpose, which enforce a Due to the Apostles, and to others that succeed them in their Ministry; and consequently that our present Clergy have a Right of receiving tithes, neither are under any obligation of Working with their Hands; as I have shown that the Apostles were not. For St. Paul( notwithstanding that he did so)  told the Thessalonians, That he might have lived on his Ministry; yet he and the other Apostles choose rather to work with their own hands night and day; and he gives this reason for it( which is what I would infer from, and principally aim at in this Discourse) that he might be an example to them of, and thereby promote Labour and Industry. He tells them therefore by way of repetition, what his Doctrine was when among them, that they should work with their own hands, and study to be quiet; as if Idleness tended to create Discords and Animosities among them, fomented by such as had nothing else to do, and whose Sloth had so impaired their Fortunes, as seemed to put them upon a necessity of retrieving themselves, by raising Disturbances and Confusions in the country: and that on the contra●y, a diligent pursuit of their respective Vocations and Callings, the best means of begetting Peace and Unanimity with one another. And farther, enjoins a punishment to such as did not Labour, by ordaining that they should not eat; which not eating seems( with submission to better Judgments) to mean a prohibition from the Lord's Table, which looks like the true, though contrary to the vulgar, Acception: And my reason for this Opinion is,  
First, That it seems not practicable that the Church in the days of the Apostles, who had no Temporal Authority, could take away the Means of Mens Temporal Support; nor do we ever red, that any Christian Church( but that of Rome) imposed Pecuniary Punishments for sins.  
Another reason is deduced from the following Verses of the Chapter, where the Apostle seems to explain himself; For( saith he) I hear there are some among you that work not at all: Now such( saith he) let them work, and eat their own Bread. The former it seems were not quiter idle, but only faulty in part, and therefore were to be restrained, whilst they continued so, from the Lord's Table: but the latter were totally guilty, and must first he reformed by eating of their own Bread; that is, by the purchase of their Labour, before they could be admitted into the Communion of the Church.  
From what we have already premised, both as to the Doctrine, Exemplary practise, and strict Injunctions of the Apostles, it appears sufficiently plain, That each of these respectively, as well as all of them, did jointly tend to a reducing of Men from Idleness, as being looked upon by them as the first introductory step of their Conversion to the Christian Religion. The Door is shut, and no entrance is admitted to the evil Spirit, where Men are busied in just and lawful Employments: whereas indeed idleness is the source and inlet to all manner of 'vice, and the Devil will certainly be most active when he finds Men at leisure to receive his impressions. He will then shoot his poisonous Arrows, when the Mark stands so fair, and Men for want of business seem prepared for his wicked Influences and Suggestions. Experience has fully instructed him how to improve all opportunities, and it would reflect upon his Art and Policy, not to make an attack when the Garrison is in such a Lethargy that it cannot be roused up to any vigorous opposition. Besides, we must consider that Idleness does not only leave room for the Temptations of the common Enemy of Mankind, to operate successfully upon us, but it also raises a Storm within our own Breasts, by naturally increasing unlawful Lusts, and vile concucupiscences, which like combustible matter meeting with the fuel of outward allurements, which Satan skilfully accommodates to the evil Genius of our vicious and depraved Affections, must needs resolve into a flamme. Whereas Labour and Industry do not only put a stop to Temptations, by not affording leisure to our thoughts to dwell and ruminate upon them; but also are a good expedient to keep the Body in a due subjection to an even and regular decorum, and consequently to the subduing of extravagant and sinful desires. Therefore Men that are busily employed upon their lawful occasions, are like Conjurers secure within their circled, both from the Snares and Insinuations of the Tempter, as well as from those of their own Lusts: both which an Idle Person is constantly exposed to.  
It is very remarkable, that we do not in all the Scriptures red of any possessed with Devils, that were Men of Employment.  
The Gadarenes were an Industrious People, perhaps had there been many Idlers, the Legion had not crowded into one Man; and when our Saviour turned them out, they made it not their request to enter into the Herds-man that kept the Swine, though as near to them as the Herd: For that poor Wretch was upon his lawful Employment, which was an Antidote and counter-charm against the entrance of these Evil Spirits into him.  
'Tis matter of Lamentation to consider, that in an Age wherein the Sins of Sodom abound with so great predominancy, there should be so few Lots to Preach against that remarkable one of idleness. Some will be apt to draw this inference from that omission, that many of our Divines say with Lot concerning Zoar, Is it not a little one? A Gentleman's privilege, and so not to be invaded? A Birth-right indeed to the Posterity of Esau, who we find had that quality inherent to a Gentleman in the present Age, which still to continue the Parallel, was in use, a good Hunter: but we find that the Sons of Jacob were better employed in imitation of the Patriarch their Father, who was a plain Man, but a good Shepherd.  
Indeed it seems very unaccountable, that some Pulpits are full of Reproofs against the Off-spring, and yet silent as to the Parent of all Sin, which is idleness. Whereas, if what the Logicians affirm be true, That Sublatâ causâ, tollitur effectus: It seems the best method to pull down 'vice, by beginning at the root of it, which being destroyed, no more nourishment can be imparted to the Branches. Now 'tis plain, that Idleness is the Foundation, and that other sins which naturally arise from it, are but the Superstructures of Impiety. 'Tis that which is the Origine and Fountain of all manner of wickedness, and other sins are but the Streams which flow from it: and if we would stop or divert the Current, we must apply ourselves to Labour and Industry, which however great Men seem to claim a certain Dispensation or Immunity from, and think themselves free and at loose for their Pleasures; yet we meet with no such exemption for them, either in Sacred, or Modern Authors, but contrary to that, such have been always stigmatized with the Ignominious Characters of Effeminacy and Luxury, who addicted themselves to Sloth and Voluptuousness: And others dignified with the highest panegyrics, and utmost efforts of Human Praises, who were painful and Industrious. As for example, what a Reflection was it upon the Greatness and Wisdom of Solomon, to give himself such a licentious freedom in all those Lusts and Pleasures which he afterwards pronounced to be Vanity of Vanities, and Vexation of Spirit? And after making an experiment of their insufficiency, recommends the study of virtue and Industry, as the only true Wisdom. On the contrary, How much did it redound to the infinite Commendation of St. Paul, so eminent an Apostle and so Learned a Doctor, bread up at the feet of Gamaliel, and Commissioned to Preach the Gospel to the remotest, and utmost parts of the Universe, to work with his own hands, when there was neither any obligation nor necessity for him so to do? What Honourable Titles are given to great Personages, Alexander, Caesar, and Hannibal, Scipio and Epaminondas, and several other graecian and Roman Worthies who were famed for their great and Industrious achievements? On the other hand, With what Infamy and Contempt do Men mention the Names of Vitellius and Heliogabalus, with abundance more of those Bestial Monsters, who sat at the Helm of the Roman Monarchy? What a different Character do the Historians give us of Pompey and Lucullus, of Augustus Caesar, and Mark Anthony? And how far do we find these to have outstripped the other in all their Actions, improving their high famed by Assiduity and Labour, and the others every day more and more eclipsing the Beauty of that reputation which they had got in the World, by a servile Degeneracy into Effeminacy and Luxury. It were highly to be wished that our Gallants of the Age, would from these and the like Precedents consider, that the way to Immortalize their Names to Posterity, and to render them serviceable in the State or Common-wealth wherein they live, is by applying themselves to such Arts and Exercises of Industry, as may be suitable to their respective Educations and Capacities, and not to think themselves disengaged from all business, because their Birth or Parts seat them above the Rank and Order of mean Employments: For alwise Providence has composed all things in this World by so exact an harmony, as to make every part of it capable of discharging its incumbent Office, by a due and regular proportion; so that as in the Microcosm, or little World of Man, every distinct Member is entitled to its proper Function, which it is obliged to perform, though some more honourably than others; so in a Body politic every individual person stands bound to acquit himself of that Employment in the State, which God and Nature, his own Education, and the Appointment of his Superiors has rendered him capable of; otherwise, if none were obliged to business, but such whose Necessities, and Vulgar Extraction enforced to it, whereby to obtain a Livelihood, the whole burden of the Common-wealth must lye upon the Shoulders of the Populace, and then a wise Government might well be expected, when Employments of the highest dignity and moment, were committed to the management of such Plebeian Heads, whose Illiterate Breeding would make them wholly unapt for such undertakings: and yet this consequence must needs be entailed upon that erroneous Opinion which too many Gentlemen by their present Practices seem to maintain: Namely, that a Competent Estate disobliges them from business, and by consequence, gives them an unlimited freedom of pursuing their Pleasures at random; notwithstanding that we find that both now and in former Ages( as has been hinted already) that Men of action were those who entitled themselves to any credit or reputation in the World: And although such as endeavour to do so now, proceed by Slaughters, and enslaving Kingdoms; yet when the World was less vicious, and Men of more sedate and less turbulent Dispositions, the greatest Heroes wore the Laurels of Arts and Industry; and Nations not only gave up themselves, but even their Names to be honoured with that of their Instructors, as the Oenofrians of Italus to be called Italians, after that he had taught them the Art of Husbandry. Nay, their great veneration and esteem which they had for such, abounded to that excess, till at last they adored them as Gods, that put them upon Arts and Labour. But I must beg pardon for this Digression from my first design of proving, That Arts and Labour reformed these Heathens to Christianity, as Labour did first from Bestiality to Humanity.  
In the prosecution of this Discourse, we have already passed through the Lives of our Blessed Saviour, and of his Holy Apostles, in the course whereof we find the agreeableness of their own practise, with that of their Doctrine, working with their own hands, as already mentioned, and so far from receiving any thing of their Converts, though they  told them that they might lawfully have done it, that even we find St. Paul discharging a Debt of a Convert due from him to his Master, that was also one of the same Apostles Followers, likewise promising that the Servant should for the future be more profitable. And in this place we may fitly observe the great Caution used by the Apostle, not to interfere Religion with Secular business, but( as it were) made the better, the greater give place to the lesser; that so no Man should pretend an occasion of lessening his Labour and Industry upon the account of Religion. To illustrate this to you, we must believe, that this Onesimus was a mechanic, and upon that account profitable to his Master. The Apostle we find wanted a Servant, being( as he soon after calls himself) Paul the Aged; and may reasonably be thought would not have been denied him, if desired; but 'tis plain, that he would give no such example of Mens deserting their Temporal to espouse the Spiritual Calling, they were by the God they Worshipped joined together, and therefore no Man was to put them asunder.  
But now that we have taken this prospect of what both the Apostles Preaching and practise was in this case, let us in the next place see, what Approbation and Encomiums were given to such as pursued both their Doctrine and Example in this particular, and with it, inquire what other Qualities and Endowments are commended in Holy Writ.  
And in order to this, I think it not amiss to observe, that in all the Apostles Writings, a greater Character is not given to any of their Converts, than to the Industry of a Woman, of which to show God's great acceptance and encouragement, a Miracle was wrought to bring her back, that so she might excite others to that Labour, of which she was in her own person so exemplary and remarkable an Instance. That she was a Woman of great Piety, is beyond all doubt, and had she been so in these days, her best Friends would have thought it her highest Encomium, to have enumerated her Hours, and Days of Devotion, and to have left out her Works of Labour and Worldly Employment: but we see that the Holy Spirit thought fit to do otherwise, by being silent as to the former, but giving us an ample account of the latter, which tacitly interprets unto us, That Religion affords no Sanctuary, or is any shelter for Idleness and Sloth to repair to: But on the contrary, is the greatest tie and Obligation to business that can be imposed upon human Nature. This may look like a Paradox to some, who measure the Duty of a Christian by the frequency of acts of Devotion either publicly in the Church, or privately in the Closet; that considering both the Doctrine of Christ and of his Apostles to be chiefly leveled at the advancement of Religion, and the debasing of our Secular Interests, thence infer, That they can never too zealously adhere to the former, or too much relinquish and abandon the latter.  
But it is to be considered, that our Saviour and his Apostles well understood the remissness, or rather averseness of our Natures to acts of Divine Worship, and therefore accounted it more necessary to press their due observance, than that of our Temporal advantage, to which our depraved Dispositions did but too violently hurry and transport us; otherwise, unless we will own that they contradict themselves( a Supposition as irrational as 'tis odious to a Christian) we cannot but aclowledge, that Christianity carries no inconsistence with the pursuit of our Lawful Callings: That Religion and business are not incompatible, but that as we are obliged to serve God in our Devotions, so to provide for ourselves and Families in our Worldly Transactions. An Omission whereof is by the Apostle accounted, not an advancing but a degrading of Christianity below that of absolute Gentilism. And the Apostles reasoning in this case, is both plain and excellent, if we consider, that not only the Law of Nature in its first Institution, did unalterably bind all Mankind to such acts of Industry, as might tend to a preservation of themselves, their Families and Posterities; but even the corrupt Principles of it, in the Degenerate Heathens, wrought with so strong an Influence, as to conclude themselves bound to Labour upon the same account.  
Now if our Saviour's coming into the World was not to destroy, but to correct the Errors and Corruptions crept into that Law by the depraved Lusts and Interests of Men, which had strangely biased and perverted its Original rectitude and design; and not only to reduce it to its former straightness, but to improve every part and principle of it to an higher perfection than it was capable of before, it must needs follow, That by so much we are the more obliged to Industry by the Law of Christ, by how much its enforcement thereunto, exceeds that of Nature.  
Again, Christianity has adopted those things, which Men formerly styled acts of Nature and Morality, into the number of such as are Religious: by which it comes to pass, that Men as really serve God in their Callings, as in their constant and immediate attendance upon Divine Worship. He that has commanded us to Pray, to hear the Word, to receive the Blessed Sacrament, and to perform other Offices of Devotion, has also bid us to work with our hands, to be Industrious in our several Stations, to follow the business of our Callings, and the like, and in obedience to the latter of these Precepts, we Worship and Adore the Divine Majesty, as really as in the former: Nay, without these, the other are of small use or advantage unto us, are not very( if at all) acceptable to the Throne of Grace, nor derive to us any considerable Blessings from thence. On the contrary, this pulling down with one hand what we set up by another, this extremity in Religion to the neglect of our proper and lawful business, obstructs the Divine Favours, and will make all our toil in Religion turn to no good account: And the reason is, because we endeavour to storm Heaven, in a way contrary to the revealed Will of God: Strive to be Religious, by committing of a Crime, and in truth do evil, that good may come of it. I speak not this to discourage Men from making all that proficiency in Religion, which they can possibly attain to provided that they pursue those Measures which are conducible to that end. I think it impossible for Men to fast and prey, and to repair to their public and private Devotions too frequently, if these Duties be so proportioned as not to hinder those others which they owe to themselves and Families, which both God and Nature require from them. Neither would I, by any means, have Mens avarice to slacken and interrupt their zeal, upon a pretence of making a necessary provision for their subsistence in this World. This, I'm sensible, is a thing, which is, and may be improved to very ill Consequences. Men are apt to make a sinister use of that liberty which God has given them of following their lawful Callings, by pursuing them to that height, as to neglect their Duties in Religion: And more there are that run to this, than to the other extreme, and require the application of severe caustics to remove their Disease, must be sharply reprehended for so foul an error. But the other being reckoned one of the right hand, deserve a mildred and gentle usage, and must be managed by Lenitives, and meek Arts of persuasion. To such, as it is necessary to give all due encouragement to a regular Progress in Religion, and to animate them to a constant perseverance in the ways of Piety, so mildly to insinuate that 'tis not a moderate, but an inordinate pursuit of worldly business, which interferes with, or carrys any opposition to the Gospel. Otherwise, that 'tis so far from being a sin, that 'tis an indispensible duty, in some indeed, to an higher degree than others, suitably to their respective Circumstances or Education in the World. And this is a truth which we cannot but be the more unquestionably convinced of, if we consider how great a part of that duty which we owe to God, and by Christ and his Holy Apostles devolved upon our Neighbour, as the grand Mark and characteristic of our unfeigned Love to himself. Now 'tis plain, that the more diligently we pursue our several Callings, the more we are capacitated, not only to provide a competent subsistence for our selves, friends, and Relations, which Nature more immediately binds us to relieve, but also to extend our Charity to such as are in Poverty and Distress; a Sacrifice most acceptable unto God, and which he is better pleased with, than the bare Obedience of the Calves of our Lips. And to me it seems no Contemptible Argument, that Religion is highly promoted by Industry( the Subject of this Discourse) seeing that nothing so enables a Man to be charitable as that; and none are ignorant that Charity is a most Christian and Divine Grace, and in the whole( of which that of almsgiving is a part) preferable to all others in the Gospel.  
But not to insist longer upon this point, nor to enumerate more Instances out of Holy Scripture of such who are famed by the Infallible Pen-man for their great Labour and Industry, I will in the next place descend to the practise of the Primitive Christians in this case: And if I should wade into Antiquity, and undertake to ransack the account given us of those early times of the Gospel, I might present the Reader with such an inexhaustible treasure of Examples of this kind, as would fill a Volume, and consequently be very disproportionable to the brevity designed in this Discourse. I shall therefore mention one for all, which is that of the Abassine Churches, first Converted to Christianity by the Eunuch, Baptized by Philip, but improved by the Preaching of St. Matthew. The Priests of those Churches get their Livings by Labour, and to oblige them to be the more industrious in it, they are not permitted to receive or beg any thing of the People; and however they seem to have lost much of, and to have sensibly degenerated from the purity of that Doctrine which was delivered by their first Teachers and Instructors; yet that part of it which the Apostles recommended as a standing rule to be taught, and inculcated to the People, is to this day inviolably observed by the Priest, for an Example to his Congregation.  
But to descend to later Ages of the World, we shall find, that in all, or whatever parts of it that Christianity flourisheth, there the People are remarkable for their Labour and Industry: But in making so large an Hypothesis, I must crave leave to limit my Assertion to the Reformed Churches, as they are distinguished from that of Rome, whose degeneracy into Heathenish Idolatry, and into divers, if not all of the lewd, and vicious Courses of the Gentiles, has consequently revived that idleness and Luxury which was predominant amongst them, which as Christianity in its first Establishment, did in a great measure eradicate and supplant; so the same Weeds and Tares growing up again by the errors and Corruptions of that Church, are now choked and suppressed in those places where Religion is divested of that grievous Yoke of Romish Superstition, and reduced nearer to that original purity, in which it was first delivered unto the Saints.  
A Demonstration whereof, are those parts of Germany where Luther began the Reformation, wherein Trades, Arts, and Sciences flourish most; the Hans-Towns being distinguished by their multitude of Labourers, as well as Regular Life.  
From thence let us travail to France, and there see how Calvin's Reformation is attended with the Industrious part of that Kingdom. This might be proved, at large from the visible decay of Trade, since the Persecution of the Protestants there, whose Churches were attended with Lay-Elders, as well as adorned with Learned Divines; and in something parallel to this are our Church-wardens here, whose Duty and Charge is to present such persons whose Vices are the Concomitants, or rather Natural Consequents of Idleness and Luxury. I could easily enlarge the Resemblance betwixt these in many Cases( chiefly in suppressing Sloth and Idleness) but the Office of a Church-warden being so universally understood in every Parish, I shall not trouble the Reader with that which he is supposed to be acquainted with before.  
To return therefore to the Reformed Churches abroad, you shall find the greatest part of Discipline to pass through the hands of the Laity, the Doctrinal part, and the Administration of the Blessed Sacraments thought the work of the Clergy. Now see what a mighty Progress has this method of Government met with, and how wonderfully it has succeeded, amid their most Inveterate Enemies the Church of Rome.  
In Germany it spread with so great an extent, that the Romish Party were afraid, that though it took not up the greatest part of the country, yet that it would of their Arts and Labour, and leave them none but the unprofitable Rubbish of the Empire, and that stirred up the Empire to consider ways how to stifle and suppress them, which by no Contrivances they were able to effect. God, who works not now by Miracles, uses means and instruments suitable to our Understandings, and agreeable to our lawful interest and improvement in the World; and in proportion to this, the Reformed Churches laid their Methods, instructing their followers in the first Rudiments or introductory parts of Christianity, catechizing, and preparing their Children and Servants by such of the gravest and best approved Lay-Elders among them, that were most capable of informing their Clergy of their proficiency and growth in Religion, who were then brought to their Divines and examined, and after being approved by them, were admitted to a participation of the Holy Sacrament of the Lord's Supper. Not unlike to this, is the Order of Confirmation performed by Bishops in our Church.  
This course of the Reformed Churches prevailed with great advantage over the Papists: For their way of gaining Converts was by drawing Men and Women to Idleness and Poverty; vehemently urging the Doctrine of Self-denial, but with no other intent, than to enrich their Church by empoverishing of their blind and ignorant Votaries. This Doctrine, as it was justly odious in its egregious misapplication, by converting what they thus racked from their People to sinister uses, in maintaining a numerous breed of Lewd and Idle Men, who lived in all manner of Ease, Luxury, and unlawful Excess; so was it grievous, and uneasy to those who partend with the necessary support of themselves and Families, to purchase the Prayers and Benediction of the Church.  
The Protestants proceeded in a way diametrically opposite to this, and instructed their Converts as well in the Methods of an Industrious course of Life, as in the Principles of Religion and virtue: And at the same time that they educated them in the Service of God, and taught them how, and in what manner to perform the Offices of Divine Worship; they likewise proved, that one part of their Duty consisted in making a necessary provision for their Families; and that in all the Scriptures there is not a blacker mark of Infamy placed upon any that violate the Divine Laws, than such as are guilty of that gross omission: And it is remarkable, that in those great Tracts of ground, where Multitudes of beggars swarm, there is not one of the Reformed Religion among them; which seems to be a signal Blessing in a plain verification of that of the Royal Psalmist, That he never saw the Righteous forsaken, nor his Seed begging their Bread.  
I might enumerate an abundant variety of Instances to prove, how Temporal Blessings attend Industry among Heathens, and how that just and gracious Providence( who rewards every one according to their Doings) has showered down upon the gentle World many Secular Felicities and Enjoyments upon that account; but I must remember to keep within my Sphere, which I have limited to Christianity, and more especially to that part of it, which by that inexpressible happiness of the Reformation, is more properly and truly such; in pursuit of which design, as I have name Germany and France in general, so if we take a Prospect of that little State of Geneva, which like a Gem in a Garment, shines in the midst of its Neighbours; the City is as one hand in Labour and Arts: Not a Person to he seen without Employment, and few, or none ignorant and unconcerned in his Religion, but both making a joint, and( as it were) mutual progress; and indeed, according to the present State and Condition of that place, there seems to be such a necessity for their dependence one upon another, as that it cannot be supposed, that either could be supported without its Concomitant; and both of them thrive to a miraculous augmentation and improvement; notwithstanding that they are enclosed and fenced about by Enemies to both: Besides, that it is a City situate within the Land, and has not so large a Territory belonging to it, as appertains to some of our Nobility in their Demeans, yet bears the Characters of a Common-wealth, and if considered in all its Circumstances, in respect of its Circuit, People, &c. may he thought the most formidable place, of so small a Tract of Ground, and so little a number of Men, that is in the Universe.  
The prodigious growth and improvement of the United Provinces, since the establishing of the Doctrine of the Reformation among them, is so obvious to every Vulgar eye, and so universally known, as needs not to be mentioned in this Discourse, only that which respects the case in hand, ought not in reason to be omitted; namely, how considerable a share and interest the Laity are entitled to, in the propagation of the Gospel, and encouragement of Religion, arising from their private Instructions, as well as public example of a Pious and Laborious Life. Their Clergy chiefly respecting it as their proper Province to be conversant in the public Exercises of the Ministry, committing the management of domestic and private Instruction to the Laity, it being a received opinion amongst them, as 'tis with most of the Reformed Churches, that the Commonalty are best wrought upon, and prevailed with, by the Arguments, Examples, and Converse of their Equals and Companions, and such as are of their own size as to their Fortunes and Station in the World, though not as to their knowledge and experience in Matters of Religion.  
We will now come to our own country, and Plantations, and take a view of that Progress which Religion has attained to, among ourselves, and consider by what hands, and in what method most propagated: 'Tis an expression as common as 'tis true, That the Blood of the Martyrs is the Seed of the Church, and of all those who gallantly deposited their Lives for the interest of Christ, and his Holy Religion, how many were of the Laity? You will not find one in ten of higher Characters: and of those Invincible Champions for the Church, and the Reformation, the generality were Trades-men and Women, such as laboured with their hands for the support of a Life, which they were ready with such great Courage and Alacrity to lay down, and as an heroic Testimony of their Christian Magnanimity, sealed their Religion with their Blood: None will be so unkind to the blessed Memories of these poor People, but Glorious Martyrs, as to affirm, that they were not good Instructors in Religion, seeing that 'tis a Maxim acknowledged by all, That Example is more prevalent than Precept.  
But in thus giving a just Character of the worthy carriage of the generally mechanic Laity, I would not be understood to derogate any thing from that veneration which all of us justly owe to the Martyrdoms of those Famous Worthies of the Church of those times, and blessed Instruments of the Reformation, Cranmer, Ridley, Latimer, &c. These were Heavenly Lamps, who both by their Doctrine and Example have forcibly recommended the embracement of the true Reformed Religion to all Posterity, and by dissipating the Clouds and Mists of Romish Idolatry and Superstition, have so cleared up, and enlightened Christianity with its ancient brightness, that our Ingratitude would be as unpardonable as miraculous, if we should be wanting in any of those public Testimonies of a profound respect, which their heroic and Exemplary Sufferings, as well as Christian and wise Conduct in the whole progress of the Reformation, may justly require from us. But all this being allowed, as in reason it ought to be, I see not any cause why the Sufferings of the ordinary Laity, may not claim a due place in our pious remembrance and esteem of them, nor that we should not account them to have been greatly instrumental in promoting and corroborating of the Reformed Religion in their Station and Circumstances, as their Martyrdoms and constant perseverance do amply evince.  
From our Native country we will pass into Foreign Plantations, and of those speak something, especially of New-England; and because I would not be thought a friend to Separation from the Church, as is by Law Established, I desire therefore to be understood so, as not to represent them a Precedent, but an Instance only of a wonderful growth in that Wilderness by their Industry and public encouragement in Religion. These People in the space of twenty years became the greatest Plantation that any Age ever produced, and the visible means was the great industry of the People: Not a Man but was employed in Labour or Arts, their Children kept at School, and such, whose Quality seated them above mean Employments, were put to the University, which they expressed a great Care and solicitude at their first Planting to erect. Now to bring this Relation to my purpose, to prove that Artizens, Men of Labour and Employments, have been great instruments in promoting, and advancing the Christian Religion, I will show how they have prevailed in the Conversion of divers of those Heathens they lived among; and for the better understanding the difficulty that attended the dissuading those Poor Wretches from their ancient Gentilism, I shall show their manner of Living and Worship when the English came among them.  
Idolaters they cannot properly be called, because they neither Worshipped the Sun, nor Host of Heaven; nor indeed had they any Idols among them: their Worship( if any such they had) exceeding even that of Idolatry itself, and consisting in supplicating the Devil, and that only upon extremity of sickness, which was done by their Witches, Priests, or Powon, as they call them, who upon extraordinary occasions raises the evil Spirit in the shape of a Dog, or any Creature among them. These People then having no public Rites or Ceremonies of Worship, no Sacrifices, or burdensome Devotion, as other Servile Wretches to that Evil Spirit are miserable entangled in, made it a matter of far greater difficulty to bring them off a Life of Liberty, than it can rationally be supposed to be, where Men are loaded with the most extreme Rigours, and Superstitions, Austerities, Macerating and Cruciating their Bodies like the dervishes among the Turks, and several other deluded Zealots, both among the Mahometans, and Heathens, or such as Sacrificed their Children to appease( as they vainly imagined) their angry Deities. To have prevailed with these to relinquish their Follies, which were so ungrateful to Flesh and Blood, so harsh and awkard to their Natural Inclinations, which exposed them to such mighty hardships, and made their Lives a continued Series of the greatest misery and sorrow that could be inflicted upon Mankind; and in lieu thereof to have embraced the pleasing, and light Yoke of Christianity, would have been a Deliverance from Exquisite Tortures, to Ease and Liberty; but the Case was otherwise with these Indians who were not under any such Severities, and therefore not exposed to such Mortifying Circumstances.  
Another Obstruction was, That these Indians,( the Men especially) lived as well without Labour for their Bodies, as Divine Worship for their Souls, and would not be induced to any thing of Labour, lest they should thereby be obliged to Religion. Now let us see how many were brought in to be true Converts, and not such as the Spaniards made in the West Indies.  
'Twas found a difficult undertaking to bring them to Church, and public Instruction, but first discoursing with the poorer English, and being to●d by them, that their God commanded them to work with their hands, as well as pray with their lips, and that if they did both, they should go to a place of everlasting Joys, where they should have no Labour; this brought them to their Churches, and so( by the Blessing and Goodness of God) to their Conversion; which is now arrived to that height, that they are come to numbers of Converts, have the Holy Bible Translated into their own Language, and Ministers to officiate amongst them, which are of the Natives of the country, but carefully Educated at the English University; and whereas before their Conversion, the Indian Men did no manner of work, no not so much as Planting their Indian Corn, or gathering it in, but all was done by their Women; yet since they became Christians, they are good Artizens and Labourers. This( I presume) will be granted a sufficient Demonstration, That Labour, and Mechanical Men are very active, and successful in the propagation of the Gospel: And as a public Blessing upon their great Industry, this Country, like those I have before-mentioned, has no such thing as a beggar among them.  
Now, as hence we may observe the Blessing that attends Industry in the Conversion of Heathens, to the Excellent Doctrine of Christianity, as has been instanced in this Foreign Plantation; so on the contrary, we may see how the Natives that live in other Plantation●, continue in their miserable Gentilism; the Reason that may be assigned for it, is, That there our English do more indulge themselves in idleness and luxury, and depend upon the labour of Slaves, and Malefactors that are sent thither for their Crimes, which makes the Indians infer this Conclusion from it, That work and labour is no Duty, but a Punishment.  
Thus I have given a succinct view of several Ages and Periods of Christianity, since our Blessed Saviour, and have ●ndeavoured to show, that wherever the Religion of the Holy Jesus has been introduced, Artiz●●s, and Men of Labour w●re highly instrumental in the acquisition of, if not lead the Va● in that Spiritual Conquest. Our Saviour made choice of such, his Holy Apostles and Successors inculcated this Doctrine by their Precepts, as well as enforced a Vigorous Executio● of it, by their Examples. Their Converts, and the Primitive Christians pursued the same steps, as well in their Lives as Instructions to others; and after a general Defection by the Errors and Innovations of the Church of Rome( which reduced Matters to a Primitive State of Heathenism, and consequently degenerated into Idleness and Luxury.) Our Reformation sprung up among the same People of Industry and Labour, who retrieving Christianity from the Gross Corruptions of the Romanists, reduced it to its first and Ancient Purity, and so encouraged that diligence in Secular Employments, which the first Preachers imprinted in their gentle Converts; and such as became Proselytes to that most Excellent Doctrine of the Gospel. And as this course was pursued by ourselves at home, so has it been carefully attended to by our countrymen in our Foreign Plantations of New-England, where we have observed, that what Proficiency many of the poor Indians have attained to in Christianity, is owing to the instruction, and familiar converse of the ordinary mechanic English, at whose persuasion they were prevailed upon to make an industrious enquiry into the Nature and Principles of the Reformed Religion, and consequently to espouse and embrace it. And in our daily view and prospect of the best Governed and Religious Sons of our own Church, we may observe them to be such as allow not themselv●s in Idleness and Luxury, but strictly apply their endeavours, as well to a Laborious as a Religious Course of Life: And as we find some Mens worldly business so regularly, and prudently managed, as not to obstruct; but on the contrary, to promote and improve Religion, by affording them the greater opportunities of extending their Charity to Distressed Objects, and the like: so are there others, who being either wholly, or in a greater measure exempt from Temporal Employments, are less regardful of, and not so painful and solicitous in securing to themselves an Immortal Divine State in the other World. The Parable of the Unprofitable Servant being applicable unto them in a two-fold Construction, in a visible Neglect, or at least Non-improvement both of their Secular and Spiritual Interests.  
FINIS.   

Books Lately Printed for Richard Chiswell.  
THe Case of Allegiance in our present circumstances considered, in a Letter from a Minister in the City, to a Minister in the Country.  
A Breviate of the State of Scotland in its Government, supreme Courts, Officers of State, inferior Officers, Offices and inferior Courts, Districts, Jurisdictions, Burroughs Royal, and Free Corporations. Fol.  
Some Considerations touching Succession and Allegiance. 4to.  
Reflections upon the late Great Revolution: Written by a Lay-Hand in the Country, for the satisfaction of some Neighbours.  
The History of the Desertion; or an Account of all the public Affairs in England, from the beginning of September 1688. to the Twelfth of February following. With an Answer to a Piece called, The Desertion discussed, in a Letter to a Country Gentleman. By a Person of Quality.  
K. William and K. Lewis, wherein is set forth the inevitable necessity these Nations lye under of submitting wholly to one or other of these Kings; and that the matter in controversy is not now between K. William and K. James, but between K. William and K. Lewis of France for the Government of these Nations.  
A Sermon preached at Fulham, in the chapel of the Palace upon Easter day 1689. at the Consecration of the Right Reverend Father in God Gilbert Lord Bishop of Sarum: By Anthony Horneck, D. D.  
The Judgments of God upon the Roman catholic Church, from its first Rigid Laws for Universal Conformity to it, unto its last end. With a prospect of these near approaching Revolutions, Viz. The Revival of the Protestant profession in an Eminent Kingdom, where it was totally suppressed. The last End of all Turkish Hostilities. The general Mortification of the power of the Roman Church in all parts of its Dominions. By Drut Cressener, D. D.  
A Discourse concerning the Worship of Images, preached before the University of Oxford: By G. Tully Sub-Dean of York, for which he was Suspended.  
Two Sermons, one against Murmuring, the other against Censuring: By Simon Patrick, D.D. now Lord Bishop of Chichester.  
An Account of the Reasons which induced Charles the Second, King of England, to declare War against the States-General of the United Provinces in 1672. And of the Private League which he entred into at the same Time with the French King to carry it on, and to establishing Popery in England, Scotland, and Ireland, as they are set down in the History of the Dutch War, printed in French at Paris, with the, privilege of the French King 1682, Which Book he caused to be immediately suppressed at the Instance of the English Ambassador. Fol.  
An Account of the ●rivate League betwixt the late King James the Second, and the French King. Fol.  
Dr. Wake's Sermon before the King and Queen at Hampton-Court.  
Dr. Tenison's Sermon before the House of Commons June 8. 1689.  
Mr. Tully's Sermon of Moderation, before the Lord Mayor, May 12. 1689.  
An Examination of the Scruples of those who refuse to take the Oath of Allegiance. By a Divine of the Church of England.  
A Dialogue betwixt two Friends, a Jacobite and a Williamite; occasioned by the late Revolution of Affairs, and the Oath of Allegiance.  
The Case of Oaths Stated. 4to.  
A Letter from a French Lawyer to an English Gentleman, upon the present Revolution. 4to.  
The Advant●ges of the present Settlement, and great danger of a Relapse.  
The Interest of England in the preservation of Ireland.  
The Answer of a Protestant Gentleman in Ireland to a late Popish Letter of N. N. upon a Discourse between them, concerning the present posture of that Country, and the part fit for those concerned there to act in it. 4to.  
An Apology for the Protestants of Ireland, in a brief Narrative of the late Revolutions in that Kingdom; and an account of the present State thereof: By a Gentleman of Quality. 4to.  
A true Representa●ion to the King and people of England how Matters were carried on all along in Ireland by the late King James, in favour of the Irish Papists there, from his Accession to the Crown to the 10th of April 1689.  
The Mantle thrown off: or the Irish man dissected. 4to.  
Reflections upon the Opinions of some Modern Divines, concerning the Nature of Government in general, and that of England in particular. With an Appendix relating to this Matter, containing, 1. The eSventy fifth Canon of the Council of Toledo. 2. The Original Articles in Latin, out of which the Magna Charta of King John was framed. 3. The true Magna Charta of King John in French: By which the Magna Charta in Matth. Paris is cleared and justified, and the Alterations in the Common Magna Charta discovered.( Of which see a more particular Account in the Advertisement before the Appendix.) All three Englished.  
The Doctrine of Non-Resistance, or passive Obedience no way concerned in the Controversies now depending between the Williamites and the Jacobites.  
Jacobi Usserii Armachani Archiep. Historia dogmatica Controversiae inter Orthodoxos & Pontificios de scriptures & Sacris Vernaculis, nunc primum edita. Accesserunt ejusdem dissertationes de Pseudo-Dionysum scriptis, & de Epistola ad Laodicenos ante hac ineditae. Descripsit, digessit & notis atque Auctario completavit Henricus Wharton, A. M. Reverendissimo Archiep. Cautuariensi à Sacris domesticis.  
A Discourse concerning the Unreasonableness of a New Separation on Account of the Oaths. With an Answer to the History of Passive Obedience.  
A Discourse concerning the Ecclesiastical Commission opened in the Jerusalem-Chamber, Octob. 10. 1689.  
Taxes no Charges: In a Letter from a Gentleman to a Person of Quality: showing the Nature, Use, and Benefit of Taxes in this Kingdom; and compared with the Imposition of Foreign States. Together with the improvement of Trade in time of War.  
A Discourse of the necessity of encouraging mechanic Industry: Wherein is plainly proved, that Luxury and the want of Artisans Labour, became the ruin of the four Grand Monar hies of the World, in the former Age, and of Spain and other Countries, in this; and the promoting of manual Trades, the rise of Dutch, Germans, &c. paralleled and compared with, and shown to be practicable under the present Constitution of England.  
A Sermon Preached at the Assizes at Hertford, July 8. 1689. By John stripe M. A. Vica● of Low-L●yton in Essex  
The Bishop of Salisbury's Sermon before the House of Peers, Nov. 5. 1689.  
His Sermon before the King and Queen on Christmas-day, 1689.