_Direct._ VI. The first and principal thing to be intended in the choice of a trade or calling for yourselves or children, is the service of God, and the public good; and therefore _(cæteris paribus)_ that calling which most conduceth to the public good is to be preferred. The callings most useful to the public good are the magistrates, the pastors, and teachers of the church, schoolmasters, physicians, lawyers, &c. husbandmen (ploughmen, graziers, and shepherds); and next to them are mariners, clothiers, booksellers, tailors, and such other that are employed about things most necessary to mankind; and some callings are employed about matters of so little use, (as tobacco-sellers, lace-sellers, feather-makers, periwig-makers, and many more such,) that he that may choose better, should be loth to take up with one of these, though possibly in itself it may be lawful. It is a great satisfaction to an honest mind, to spend his life in doing the greatest good he can; and a prison and constant calamity to be tied to spend one's life in doing little good at all to others, though he should grow rich by it himself.
_Direct._ VII. When two callings equally conduce to the public good, and one of them hath the advantage of riches, and the other is more advantageous to your souls, the latter must be preferred; and next to the public good, the soul's advantage must guide your choice: as suppose that a lawyer were as profitable to the public good as a divine, and that it is the way to far more wealth and honour; yet the sacred calling is much more desirable for the benefit of your souls; because it is an exceeding great help, to be engaged by our callings to have the word and doctrine of Christ still before us, and in our minds and mouths; when others must be glad to be now and then exercised in it, when their hearts are cooled by the frequent and long diversions of their worldly business; so that our calling and work is to an honest heart a continual recreation, and preserving, and edifying help to grace. So a schoolmaster's calling is usually but poor and very painful, requiring much close attendance; but yet it is of so great use to the common good, and alloweth the mind so much leisure and advantage to improve itself in honest studies, that it is fitter to be chosen and delighted in by a well-tempered mind, than richer and more honoured employments. It is sweet to be all day doing so much good.
_Direct._ VIII. If it be possible, choose a calling which so exerciseth the body, as not to overwhelm you with cares and labour, and deprive you of all leisure for the holy and noble employments of the mind; and which so exerciseth your mind, as to allow you some exercise for the body also. 1. That calling which so taketh up body and mind, as neither to allow you commixed thoughts of greater things, nor convenient intermissions for them, is a constant snare and prison to the soul; which is the case of many who plunge themselves into more and greater business than they can otherwise despatch; and yet are contented to be thus continually alienated in their minds from God and heaven, to get more of the world. Many poor labourers (as clothiers, tailors, and other such) can work with their hands, and meditate or discourse of heavenly things without any hinderance of their work; when many men of richer callings have scarce room for a thought or word of God or heaven all day. 2. On the contrary, if the body have not also its labour as well as the mind, it will ruin your health, and body and mind will both grow useless.
_Direct._ IX. It is lawful and meet to look at the commodity of your calling in the third place (that is, after the public good, and after your personal good of soul and bodily health). Though it is said, Prov. xxiii. 4, "Labour not to be rich;" the meaning is, that you make not riches your chief end: riches for our fleshly ends must not ultimately be intended or sought. But in subordination to higher things they may; that is, you may labour in that manner as tendeth most to your success and lawful gain: you are bound to improve all your Master's talents; but then your end must be, that you may be the better provided to do God service, and may do the more good with what you have. If God show you a way in which you may lawfully get more than in another way, (without wrong to your soul, or to any other,) if you refuse this, and choose the less gainful way, you cross one of the ends of your calling, and you refuse to be God's steward, and to accept his gifts, and use them for him when he requireth it; you may labour to be rich for God, though not for the flesh and sin.