5. And are not they partakers of the same guilt, tho’ in a lower degree, whether surgeons, apothecaries or physicians, who play with the lives or health of men, to enlarge their own gain? Who purposely lengthen the pain or disease, which they are able to remove speedily? Who protract the cure of their patient’s body, in order to plunder his substance? Can any man be clear before God who does not shorten every disorder, _as much as he can_, and remove all sickness and pain, _as soon as he can_? He cannot: for nothing can be more clear, than that he does not _love his neighbour as himself_; than that he does not _do unto others, as he would they should do unto_ himself.
6. This is dear-bought gain. And so is whatever is procured, by hurting our neighbour _in his soul_: by ministring, suppose, either directly or indirectly to his unchastity or intemperance; which certainly none can do, who has any fear of God, or any real desire of pleasing him. It nearly concerns all those to consider this, who have any thing to do with taverns, victualling-houses, opera-houses, play-houses, or any other places of public, fashionable diversion. If these profit the souls of men, you are clear; your employment is good, and your gain innocent. But if they are either sinful in themselves, or natural inlets to sin of various kinds, then it is to be feared, you have a sad account to make. O beware lest God say in that day, _These have perished in their iniquity, but their blood do I require at thy hands_!
7. These cautions and restrictions being observed, it is the bounden duty of all who are engaged in worldly business, to observe that first and great rule of Christian wisdom with respect to money, _Gain all you can_. Gain all you can by honest industry: use all possible diligence in your calling. Lose no time: if you understand yourself and your relation to God and man, you know you have none to spare. If you understand your particular calling as you ought, you will have no time that hangs upon your hands. Every business will afford some employment sufficient for every day and every hour. That wherein _you_ are placed, if you follow it in earnest, will leave you no leisure for silly, unprofitable diversions. You have always something better to do, something that will profit you, more or less. And _whatsoever thy hand findeth to do, do it with thy might_. Do it _as soon_ as possible: no delay! No putting off from day to day, or from hour to hour. Never leave any thing ’till to-morrow, which you can do to-day. And do it _as well_ as possible. Do not sleep or yawn over it: put your whole strength to the work. Spare no pains. Let nothing be done by halves, or in a slight and careless manner. Let nothing in your business be left undone, if it can be done by labour or patience.
8. Gain _all you can_, by common sense, by using in your business all the understanding which God has given you. It is amazing to observe, how few do this: how men run on in the same dull track with their forefathers. But whatever they do who know not God, this is no rule for _you_. It is a shame for a Christian, not to improve upon _them_, in whatever he takes in hand. _You_ should be continually learning, from the experience of others, or from your own experience, reading and reflection, to do every thing you have to do better to-day, than you did yesterday. And see that you practise whatever you learn, that you may make the best of all that is in your hands.
II. 1. Having gained all you can, by honest wisdom, and unwearied diligence, the second rule of Christian prudence is, _Save all you can_. Do not throw the precious talent into the sea: leave that folly to Heathen philosophers. Do not throw it away in idle expences, which is just the same as throwing it into the sea. Expend no part of it merely to gratify the desire of the flesh, the desire of the eye, or the pride of life.
2. Do not waste any part of so precious a talent, merely in gratifying the desires of the flesh; in procuring the pleasures of sense of whatever kind; particularly, in enlarging the pleasure of tasting. I do not mean, avoid gluttony and drunkenness only: an honest Heathen would condemn these. But there is a regular, reputable, kind of sensuality, an elegant epicurism, which does not immediately disorder the stomach, nor (sensibly at least) impair the understanding. And yet (to mention no other effects of it now) it cannot be maintained without considerable expence. Cut off all this expence: despise delicacy and variety, and be content with what plain nature requires.