BEeing laboured much (beloued in him who is blessed for euer) to preach at this assembly, I was no little time before I could meete with a Text answering the persons and oc­casions: At length I found this Scripture, and haue laboured the same, I hope according to the true & geminine sence thereof, & for your profit, [Page] so that I shall neither wrong you nor it, in the handling thereof. In it, we haue a commendati­on both of the antiquity, necessity, and lawful­nes of your Trade: though in posterity of La­mech, no disparagement thereof, God bringing light out of darkenes, and good out of euill: so heerein ordering and disposing this posterity of Kain, that though they wil not giue themselues to the worship of God, yet by them he bringeth forth skill, both in liberall arts, and mechanicall trades, for the good of all: of liberall arts in Iuball: of mechanicall, trades in Tubalkin, in this Text mencioned: who is commended vnto vs by his parentage, and that on both sides, by Father who was Lamech, by Mother who was Zillah, his second wife, in whome Poligamy, or Bigamy, be­began: Secondly by his trade or calling, in which fower things are to be considered: First, that hee was not idle but had a calling: Secondly, that he wrought in his calling: Thirdly, the perfection he did growe to and labour after, in these words He wrought cunningly: Fourthly, what his calling was, to worke in Brasse and Iron. In these haue we seene the speciall things in this Scripture to be considered: for the words, there is some diffe­rence betweene the originall and translation, which is to be obserued for the clearing of the Text, and the making of better way, to the doct­rine and instructions. The difference is heerein, Whereas the translation is, Hee wrought cunningly, [Page 3] the originall (according to the learned transla­ters) is verbatim, he sharpened, or put an edge to Brasse and Iron, metaphorically speaking, that as a man finding a blunt knife or toole, doth set an edge therevpon; so did Tubalkain, finding this work, he laboured to bring it to a better perfecti­on then it was before. That it was before, it is very probable, if not out of question, as Tremelius and Iunius heereupon with others obserue, be­cause Kain tilled the ground before, which hee could not doe without Iron instruments, especi­ally the ground being accursed: so that the mea­ning of it is, he brought this trade to a greater perfection, and laboured more in it then before was laboured therein: From which we will hasten to the seueral doctrines from the same deducted. And first we will obserue somewhat more gene­rally, considering him a wicked man, yea the sonne of Lamech, by whome Poligamy or Bigamy first came in, one of Cains brood, seperated and remoued with the rest (as in place, so in pro­fession) from the feare of God, yet had he riches and a trade, yea he excelled al others in his trade, bringing it to a greater perfection then before it was. That a wicked man should be thus graced and outwardly furnished, we obserue this doct­rine, that the wicked may equallize,Doct. yea out goe the godly and deare seruants of God in these out­ward things, in hauing wiues, children, riches, skill in trades, and the like; which in generall the [Page 4] Preacher experimentally confirmeth: saying in his ninth chapter, the 1. & 2. verses, I haue surely giuen my heart to all this, and to declare all this that the iust and the wise, and their workes are in the hands of God: and no man knoweth either loue or hatred of all that is before him. All things come alike to all: and the same condition is to the iust and to the wicked: to the good and to the pure, and to the polluted: and to him that sacrificeth, and to him that sacrificeth not: as is the good so is the sinner: he that sweareth, as he that feareth an oath. If this doe not sufficiently bring light to the point, it may be cleared further by considering in particular instances, how the wicked haue matched, yea exceeded the godly in these things. For wiues and children; did not Ham equalize Iapheth and Schem? Gen. 10.6.21. was Ishmael behinde Isaak? Gen. 25.12.16 and had not Esau wife and children as well as Iacob? In riches; did not Diues exceed Lazarus? But to hasten the fur­ther execution and clearing of this poynt, by rea­son, I will adde these further proofes, for the vn­deniable conuincing of this truth, Iob. 21. ver. 7. where Iob shewing this very thing, speaketh thus: Wherefore doe the wicked liue and waxe olde, and growe in wealth? their seed is stablished in their sight with them, and their generation before their eyes, their hou­ses are peaceable without feare, and the rod of God is not vpon them: their Bullocke gendreth and faileth not: their Cow calueth and casteth not her Calfe: they send forth their Children like Sheep, and their Sonnes dance, [Page 5] they take the Tabret and Harpe and reioyce in the sound of the Organs; they spend their dayes in wealth, and suddenly they goe downe to the graue. And who be these? euen such as say to God Depart from vs for we desire not the knowledge of thy waies. Who is the Almigh­ty that wee should feare him, and what profitt should we haue if wee should pray vnto him? as plainely [...] Iob, doth the Psalmist in Psa: 73. see the 3. ver. to the 13. and in Ierem 12.1. and 2. giuing euidence to this doctrine. Least this should seeme strange to any, that these matters should goe thus with the wicked, it will not be amisse to consider some reasons why so that should bee; And surely the Reas. 1 Lord suffereth things thus to be, and the wicked thus to fare, because he will be mercifull vnto all, and let the raine fall aswell vpon the vniust as the iust. Secondly, because he will leaue the wicked Reas. 2 without excuse, giuing him what his heart desi­reth, and more then their heart can wish as the Prophet saith, for what doth he wish, but wife, children, riches, and cunning in the thinges which he dealeth with beyond others? and ha­uing these, refusing the feare of the Almightie, what can he say for him selfe; but plainely accuse himselfe as a worthlesse creature? Thirdly, they haue more time and meanes then Gods children to compasse these things, and to excell the godly therein, for first they spend much time in plod­ding, carping and caring, & striuing to be excel­lent and great in these outward matters, which [Page 6] the Children of God spend in speaking better things. Secondly they haue larger consciences, they feare not an oath nor false dealing; so they haue it, they be not troubled with the manner and meanes how they come to it. It needeth not then any whitt seeme strange to any, that the wicked should herein excell the godly; which being true, Vse 1 it learneth vs these things. First, to take heede of falling into the common errors of the world, who iudge men happie or miserable, as they want or abound in these things. Alas, oft times the fayrer the out-side the fowler the in, and most commonly the more outward riches the lesse grace; Let vs then take heede least by measuring with an earthen rule, and weighing with a cor­rupt ballance, wee condemne the generation of the iust, and commend whome God condem­neth, Vse. 2 so shall we iudge as God iudgeth. Se­condly, this learneth vs not to be proude of these earthly things, if we haue them, for what haue wee if wee haue wiues, children, goods, and profitable trades, but what a damned and repobate catife may haue and hath? And why should wee be proude of that which cannot, nay doth not one iott make vs lesse or more ac­ceptable with God? for nothing auaileth in Christ but a new creature: vaine men then they be, and voyd of spirituall vnderstanding, that blesse themselues in these things which a man may haue, and from them goe to hell. Did not [Page 7] Diues goe from his riches thither? Haman from his wife and friends? Iudas from his learning and skill in preaching? It is the best then to esteeme these things dunge, and if wee will thinke any thing the better of our selues, for any thing, let it be for this, that wee are found of & in Christ Ie­sus. Thirdly, this should learne vs, not to striue Vse 3 to much to get them or retaine them, nor to be discontented if we want them, as the manner of some is: alas what folly is it in men to carpe and break their sleepe night & day for these things, in which a fiend of hell may equalize them? and yet such fooles are there that labour more for these, then euerlasting riches; as though earth were heauen and heauen earth. Oh that such would know that they may haue these things and yet goe to hell notwithstanding! it would make them sure to laboure for better things and to make their election sure. Fourthly and lastly, it should Vse 4 make vs to seeke first the Kingdome of God and the righteousnes thereof, yea all the sauing gra­ces of the spirit which the wicked cannot attaine vnto. Wee desire naturally to excell others, to haue better fare, finer cheare, costlier apparrell, and fayrer houses then others: in these wee can­not be so exquisite, but the wicked, yea Lamech, and Diues a firebrand in hell may match vs. In spirtuall things, onely in Christ Iesus we may leaue them behinde vs, and excell them: let vs therefore with Dauid, continually and vnfainedly [Page 8] pray that he would incline our hearts to wis­dome & not to couetousnes: & that though riches encrease, wee doe not set out hearts vppon them. Thus much for the first poynt of doctrine drawne from the generall consideration of this wicked man, and his father Lamech so outwardly graced and dignified.

Let vs descend to a second, out of the wordes, namely, from the description of him from his mother, who is named by her name, as also set forth by the fruite of her wombe, which is a spe­ciall outward blessing & end of marriage. Now in that it is said And Zillah also (that is she whome he tooke to his other wife, & so fell vnto Bigamy, and did procreate and bring forth children as well as the former, which was his lawfull wife, for it was Gods institution that euery man should haue his wife to auoyd fornication: we learne, The Doct. 2 prosperous outward successe of externall things, is no good argument to proue the lawfulnes of them, Zillah with whome it is vnlawfull for him to marry (Addah his former wife yet liuing) nay with whome hee so liuing committeth adultry, hath children aswell as Addah, and in that respect it seemeth as good and as lawfull as his marri­age with Addah: but to reason from the successe: Of these things concludeth not according to the truth. Abraham his going into Hagar his Maide, his wife, her giuing of Hagar to him to wife, nor his obeying of his wife therein, were warran­ted [Page 9] by the conception and procreation of Ishmael. And soe might I say of Reoboam taking eighteene wiues and threescore Concubines; this was not warrantable, because he had 28. sonnes and 60. daughters 2. Chro. 11.21.Reas. The reason is at hand, not onely because these successes doe con­sist partly of naturall causes, but also God doth let these haue successe sometime for the sha­ming of those that committ this sinne, whereas otherwayes happily it would not come to light; Which being so, it plainely appeareth, that the successe of these things argueth not the lawful­nes of them. From which we may learne: First,Vse. 1 how false the ground of men, (common in the world, whereby they measure their iudgement) is, viz. yee see God blesse it, and therefore it is good. Alas poore foole, doest thou measure Gods blessings by the outward successe? nothing lesse should you conclude; and yet this is the rule of the world, as in case of marriage, partyes mar­rying not in the Lord and without parents con­sents, yea contrarie thereto, If they liue peacea­bly (as there is a peace amongst the deuills) and haue children & prosper in this world together, presently say the men of the world, was it not pit­ty but that they should haue beene nought toge­ther? do not you see how God blesseth them with children, a peaceable life, & worldly goods? alas, so he doth most wicked and wretched catifes, as Haman and his wise: but let such know they haue com­mitted [Page 10] a fearfull sinne, and their marriage was displeasing vnto God, not withstanding the out­ward successe thereto. And thus to conclude from the outward successe of things doth keepe many in impenitencie, as those that thus vnlaw­fully marrie, and such as increase themselues, and waxe rich by sinfull courses, by fraude, lying, cou­zening, false weights; by riding, buying and sel­ling vpon the Saboth: God prosper vs (say many) in outward riches, goe, my cause is lawfull. Alas poore man, thy proofe will not hold out, when it commeth to be tryed by fire and the ballance of sanctuary, which is the reuealed truth of God: in the meane while, know there is bitternes in the end, and in fine, it will hurt like a serpent and bite Vse. 2 like a Cockatrice. Secondly, let this learne vs to looke the manner of our causes, and our lawfull proceedings in them; so may wee looke for Gods blessing vpon them, whether in marriage or any other course whatsoeuer: otherwaies wee may haue the outward blessing and an inward cursse: yea, for want of repentance for vnderta­king Vse. 3 of the course vnlawfully, goe to hell. Third­ly, let vs take heede of following a multitude to doe euill in this case: this is the worlds motiue, to vnder take such and such things, because they see others wax great vpon the earth by them: let the courses be neuer so vnlawfull, if we follow them wee shall be ouertaken with the deceitful­nes of sinne, and like the poore fish, for greedines [Page 11] of the baite, catch the hooke and all. I know it is a fearfull and dangerous temptation, to see the prosperity of any course. But let vs labour more to be strong in the might of the Lord against that, alwayes keeping our selues in, with that say­of our Sauiour. What will it gaine a man to winne the whole world, and to loose his owne soule? truly so doe all such that be carried away with lyes, deceipt­fulnes of sinne, they play (as wee say in the pro­uerbe) wilie beguilie, they deceiue themselues most of all, as Esops dogge did, who (as the fable reporteth) for the greedines of more, snacht at the shaddow of that peece of meate he had in his mouth, & so for a shaddow lost the substance. So much for this second point. Wee will proceed to the next, gathered out of the description of him by his mother: whence wee obserue for our third Doct. 3 point, that it is a common and vsuall course with the holy Ghost, to obserue children, and to dis­cribe them by their mother, a speciall course I say of the holy Ghost, to set downe the mother of the childe, whether the children be wicked or godly. 1 Reg. 15.2. Abitam, who walked in all the sins of his Father, and whose heart was not perfect with the Lord as Dauids was, Set out by his mother whose name was Maaccah the daughter of Abishalom. Aza likewise who did that which was right in the sight of the Lord as did Dauid his father, is set out to vs by his mother. Ibidem. v. 10.11.12. His mothers name was Maacah the daughter of Abishalom. Iehoash set out [Page 12] by his mother whose name was Zibiah of Beershe­ba. 2 Regu. 12. 1. Amaziah likewise, Who did vpright­ly in the sight of the Lord 2. Chron 25.1. his mothers name was Iehoaddan of Ierusalem. Iotham in like man­ner 2 Chron, 27.1. Hezekiah also set out by his mo­ther. 3. Chron 29.1. his mothers name was Abiiah the daughter of Zechariah.

For that wee see hereby how frequent a thing it is for the holy Ghost to obserue the mother. And the reason of it is,Reas. for the most part the chil­dren imitate them much: Vt canibus catuli similes sic matribus Haedi; like mother like children; which being thus, it should learn vs these lessons. First, Vse. 1 it should teach the mothers to take a speciall notice of themselues (seeing God doth) that they keepe themselues chaste, and carry themselues vnreproouable vnto amongst their children: yea this appertayneth to mothers in a speciall man­ner, because their children sucke of them (if able to giue suck) except more vnnaturall then bruit beasts vnto their young, they be often with them, playing and waking when husband is not: they be with them most at the first when they are fittest to haue grace wrought in them, therefore they should carefully obserue themselues, that they so carrie themselues that no euill example, much lesse euill instructions may be giuen.

Oh let it be thy care, especially who art a mother, to haue a special eie to thy selfe how thou walkest, talkest, workest, apparrelest thy selfe before thy [Page 13] children, speake thou & teach them to speake the language of Canaan, and with thy naturall milke they suck from thy breasts, labour to speake vnto them the heauenly milke of the word; be thou ap­parrelled so frugally & christianly that they may obserue thee & follow thee therein. Remember, example preuaileth more then doctrine; & as the Apostle saith in another case, giue no offence to the Iew or gentile, soe say I to all mothers in this case, obserue your selues in your whole carriage a­mongst your children, that none may obserue ought but what is good, & to edification amōgst you. Remember the Lord obserueth you: he had need to look to his cariage & behauiour when the Lord so eyeth & obserueth. Secondly, this teach­eth men vnmarried to be carefull in choosing of Vse. 2 their wiues with whome they match, and to ob­serue them wel before they make that match with them: quod semel statuend. diu deliberand. Consider their equality for religion, condicion, disposition euery way, if thou respect thy selfe & thy posteri­ty, which thou mayst looke and pray for, vpon the vsing of that ordinance: Whosoeuer would haue good children, let him looke that he take a good wife, that may promise him much comfort that way. The beginning of comfort in children is to beginne thy family with a gracious wife, as Isaach did, of whome it is said: she comforted him after his mothers death. In nature this is a right course, he that will haue good fruite, must store this ground with good plants: a man cannot looke for apples [Page 14] where he planteth a Crabtree stock: no more can a man looke for good children where he marri­eth a wicked wife. I knowe God may for the husbands sake sanctifie the children, (he being gracious) but it is not vsuall, for oftentimes God punisheth the rash and vnwarrantable matches of many of his owne children, with monstrous children; Of such matches came Gyants and monstrous persons in former times: of the like, came monster, yea, sonnes and daughters of Anak: If not in quantitie, yet in quality and con­dition in our daies, as daily experience telleth vs: yea, often times such matches are re­warded with children, mishapen in bodies and Vse. 3 soules. Thirdly, this should learne husbands to obserue their wiues, & not to endure prophane, vnchast, immodest behauiour in them: as immo­dest behauiour in word, in lookes, in apparrell, neither nicenes in meate, drinke, or the like, least their children learne thereby, and their examples doe more hurt then thy instructions can doe them good: for often times it falleth out, that an euill example doth more hurt in one day, then godly exhortations can doe good in a whole weeke. Let husbands then looke to their wiues, dwelling with them, as men of knowledge, gi­uing honour to them as to the weaker vessels, appro­uing and commending them in what is good; disproouing and disliking what is euill: and by al good meanes labouring the redresse thereof, [Page] that it bee not at the length too truly said, like mother, like daughter, which meeteth with the remissiuenes & folly of many husbands: who for feare of displeasing their wiues, fearing them more then God, yea making their wiues Idoles; whereas husbands should please their wiues in that which is good and to edification, let euill humors so dwell in the head that the whole body at the length is tainted therewith. And so much shall suffice to haue spoken of this point.

Wee will now come to the next discription of him, & that is from his calling: wherin we obserue these foure things. First, that he was not idle but had a calling; which offereth this poynt of doc­trine vnto vs, (considering him as a meere natu­rall man) without conscience of God. It is a­gainst Doct. 4 the light of nature that any man should liue idlely & vnlawfully, and without a perticuler calling: The scripture euery where vrgeth thus, that euery man should haue a personall calling 1. Cor. 7.20. giueth witnes thereto, commanding euery man to abide in his calling wherein he is called, whether bond or free, as the verses after declare: It is a statute law of God irreuokable, Gen. 3.19. that euery man should in the sweate of his face (that is in some calling wherein he may labour) eat bread till he returne to the earth. Yea God would haue Adam not to be idle, nor alwayes to be praying and praising God, therefore he put him in the Garden to dresse it. 2. Thessa. 3.12. Paul there [Page 16] (reprouing such, that vnder a shew of being Christians, and amongst them, did neglect to la­bour, but liued vpon other mens labour and at other mens trenchers, ioyning himselfe in com­mission with the rest of the Apostles, and the rest with him) confirmeth this saying, wee commaund and exhort by our Lord Iesus Christ, that they worke with quietnes and eate their owne bread. God making of the world in sixe dayes, was to teach vs this, and our Sauiour Christ his working of the Car­penters trade, vntill the time of his publique of­fice in the Church. Which being so, it first teach­eth parents not onely that they be carefull to bring vp their children in instruction and infor­mation of the Lord, but also that they trayne them vp in a perticuler and personall calling; The holy men of antient times, (both concerning their sonnes and daughters) haue done so, yea, though great and worthy, without question able to haue kept them though they had done no­thing. Adam brought vp his sonnes in callings, so did Iacob his, and Laban too.

Let parents then looke to this, and that not onely Patres Corporis, but also Patres Patriae: if the former faile, let not the second, to see men brought vp and trayned vp in perticuler cal­lings: which if it were carefully obserued, there would be a healing of many euills in the whole land, and in perticuler in this Cittie. Thirdly, for what is the cause of so much idlenes, beggery, [Page 17] cunny catching and shifting, yea and whoring in this Cittie▪ but this, that men do? not of con­science set themselues to labour in perticuler cal­lings, and the Maiestrates do not see the good lawes to this end made; executed.

If they wil not of conscience fall to this course, let them bee constrained be lawe: the Maiestrate should not beare the sword for naught, or be like a player vpon the Stage, to play his part & away: ex malis moribus bon inascunter leges, yea, let me som­what alter that, and say also malis pro moribus boni le­ges. Secondly, this should teach children wil­lingly to submit themselues to be trained vnto,Vse. 2 and cheerefully with all good conscience to goe on in performance of their perticuler callings: and not onely children, but also all such as haue liued idly without a calling a long while, let them fall to this, knowing they haue sinned against the light of nature: yea, Tubalkain of Cains broode, and Lamechs sonne, shall rise vp in iudgement a­gainst them, except they fall to some personall calling.

Oh let such fall now to a calling! it is no shame to beginne to doe well, but it is a shame to liue out of a calling: And that I may perswade them to it, and others who stand in any calling, chere­fully to go on in it; I will lay downe some motiues to perswade euery man to a personal calling.Motiues to perticuler callings. First Idlenes is the mother of all euill, and an occasi­on for the deuill to drawe men to euill by, yea, [Page 18] what occasion of sinne doth not the deuill take to drawe men to, that be without imployment; Let the Sodomites iudge: Did not he drawe them as he doth many with vs from idlenes to fulnes of bread, and belly cheare, to make their belly their God? and from that to pride, and from all, to be voyde of compassion to the poore? Nay, let the deare seruants of God, when they haue but for a while (without warrant, and more then needed) ceased their businesses? witnesse this, did not the deuill tempt Dauid and drawe him to adultery, & from thence to murder? & when? when hee was idle, sleeping vpon his bedd: when hee was need­lesly walking, (when hee should haue beene o­therwayes imployed) vpon the Roofe of his house: and doth hee not drawe most in our daies to the like? yea, to fearfuller sinnes, being idle; for as one saith, if thou haue nothing to doe, the deuill will arrest thee for his seruice. Oh how should the consideration of this moue euery man to betake himselfe to a perticular calling, it being such an excellent meanes to keepe a man from 2 sinne, and from aduantaging of the deuill! Se­condly, consider that thou liuing and not labou­ring in a perticuler calling according to thy place, thou neither eatest thy owne bread, drink­est thy owne drinke, nor wearest thy owne appar­rell: for so the Apostle insinuateth, when hee saith Wee commaund that they labour and eat their owne bread: 2. Coll 3.12 oh consider what a base thing it is to haue no [Page 19] clothes, no maintenance of a mans owne! so base is euery one that is able, and will not walke in a perticuler walking, but giueth himselfe to idle­nes, sporting, eating and drinking, and liue as though there were no pleasure after this life, for such in truth there is none: sinne lyeth at the doore for such, and will flye in their faces, nay gnawe their consciences one day in that place where shall bee weeping and gnashing of teeth for euermore. Thirdly, thou must come to 3 iudgement one day, when thou must giue ac­compt of thy steward-shippe how thou hast spent thy time, and what thou hast profited thy selfe. thine, thy church & common wealth by it; oh, it will be a fearfull case at that day with thee, if thy conscience shall witnes against thee, and say: thou didst neither profit one nor other, but hast liued like a Catter-piller here, liuing vpon other mens labour; eating, drinking, and wearing that which was not prouided for thee, nor thou neuer labourest for? let all Stage-players, Vsu­rers, voluptuous persons, epicures, that say, ede, bi­be, lude, post mortem nulla voluptas. Yea all such that spend their time in eating, drinking and rising vp to play, making their bellyes and their sports their Gods: consider this; their accounts will be fearfull and greater then they are able to endure one day. And to these let me add all vnprofitable callings, for which the common wealth is worse, not better, (being as the wennes or warts vpon [Page 20] the body) such are Dice-makers, Card-makers, Ale-house-keepers, and the like: neuer did, nor shall, good come by them, to the common wealth. Let such knowe, they haue not beene imployed in a perticuler calling, appointed and allowed of God; these considerations pro­pounded to perswade euery man to a perticuler Vse. 3 calling. Wee will come to the last vse of this poynt, which is to meete with the error of some, yea, their greiuous sinne, that will either cast off or wholye growe negligent in their personall calling wherein the Lord hath set them, by pre­tence of their generall calling: but such must know that God hath so ioyned these together, that no man may put them a sunder: he is a monster which thus doth, and maketh the mo­ther (which is his generall calling) to eat vp the daughter (which is his perticuler calling.) Also this meeteth with such that will bring vp their children, very religiously, and instruct, and in­forme them in the waies of the Lord, conscerning their dutie to God, but neglect to educate them in a speciall calling, whereby they may be made fit for the good of the common wealth hereafter.

Oh it is a happy thing to see a woman to bee a Mary and Martha together: to play Mary in her due place, and Martha in hers: It is a pleasant thing to see both these, as Mother and Daughter in euery man and woman. Thus much of this poynt: Wee will come to the second thing in [Page 21] this calling obserued by vs; Namely, that as he had a calling, so he wrought in it; where ob­serue we this poynt of doctrine,Doct. That euery man and woman must worke in that calling and trade, the Lord hath called them vnto: the former places proue this. Habel wrought in his calling; and this is much commended vnto vs, in the de­scription of the good wife. Shee lyeth not on the one side, but she seeketh Wooll and Flax, and she laboureth chearefully with her hands, shee girdeth her loynes with strēgth & strengthneth her armes, she putteth her hands to the wheele, & her hāds handle the spindle &c. Pro. 31.13.17.18 ver. &c. Shee is not like the Idle huswifes of our time, who hauing busines to doe in the house, will lye on the one side and thinke what they may eat, drinke, and weare; or whither they may goe to spend the time: or if they doe any thing, it is but to sit vpon a stoole and a cushion, finding faults but mending none; Such a wife doth her husband little good I thinke, I am sure much hurt. That which is here spoken of a wo­man, the weaker (and teacheth that sexe what to doe, is not to be idle but to worke in calling & place the Lord hath allotted them vnto) is spo­ken much more to commend & teach men to do it, being the stronger. The reason of this poynt is cleare, because God hath ordained callings,Reas. to keepe men from idlenes, not to draw them to it or to continue them in it. But before I come to shewe what vses this doctrine learneth vs, let [Page 22] me free it from exception. I know callings be of diuers sorts, some mechanicall, some liberall. Also I knowe that in a calling there may be di­uers labours; as in a Shippe, some to climbe the ropes, others to guide the Sterne &c. And to perticularise according to the present occasion in this trade of Black-Smiths: some labours be heauier, some lighter, some hotter, some more temperate: as some must blowe the fire, some must attend the heate, and take it whilst it is hotte: some file, some ouersee and set out the worke. Now I doe not say that euery man must worke in euery of these, But in this Trade (he being able) he must worke if not in the stronger and heaui­er worke, then in the lighter; but in labou­ring, to be freed from the heauier, take heed of too much ease, least so at length thou grow wea­ry of all, and will doe nothing, neither heauier nor lighter, all is too heauie for thee. This being promised by way of anticipation, the doctrine Vse 1 affoordeth vs these vses. First, to conclude vsury to be no calling of God, and consequently they that liue therin, to be out of any lawfull calling, & soe out of Gods blessing and protection; for God will giue his Angels charge ouer vs, to keepe vs in all our wayes,Reasons why Vsury no calling of God. and not else; Now this is no way nor calling of God, because a man may liue therein without any worke of his: he may lye on the one side as a swine in a Stye, or doe nothing 1 but eate, drinke and rise vp to play, and yet his [Page 23] Trade neuer a whit hindred, his Trade goeth on; oh riches of iniquity, that be so gotten without thy labour, that eatest what thou diddest not la­bour for! surely without repentance, thy money must perish with thee, thou art neuer able to iusti­fie thy calling to be of God. Secondly, it is the meanes of idlenes, not a meanes to keepe men from idlenes. Thou wilt say thou dost take paines: what I pray thee, except it be to goe or ride at the day to receiue thy money or to renew thy bonds? And fewe do so, for it is most commonly brought in, or else better it were; for you haue a bond with two hookes to hooke them to you, if they come not, and that with vengeance; but to thy selfe: Is this thy labour? This thou maist doe and spend thy greatest time in idlenes; and this thy la­bour is but in the seruice of the deuill, and coue­ting in euill, couetousnes to thy selfe. In the se­cond vse 2 place it meeteth with such, that (hauing lawfull callings wherein they haue liued, and may liue profitably to the Church, (and common wealth) and comfortably to their owne soules, yet (that they may liue at ease) cast off their cal­ling, & betake themselues to liue gentle man like: beast-like doe most of them liue, spending their time in hawking and hunting abroade, in cham­bring, wantonnes, carding, dicing, and excesse of eating and drinking at home: these, what will they say at that generall accompt and audite, when God shall aske them how they haue laboured in [Page 24] that calling which God assigned them to? surely they will be as that man which was at the feast without a wedding garment: which (being asked by our Sauiour, how he came in thither not hauing on a wedding garment?) was speech­lesse: so will it be with these men that haue left their callings to follow an idle life, they will not be able to say any thing for themselues, their de­luded consciences that now speake for them, will then speake against them, and be more then a thousand witnesses for their condemnation: what will Christ say and doe to them, which he find­eth without a calling? as he said and did to the man aforesaide without a wedding garment: he will giue them to the deuills and bidd him binde them in chaines, and cast them into vtter dark­nes, where is weeping and gnashing of teeth for­euermore. This shall be the doome of all idlenes & vsuryes at that day that so liue, & so dye. Third­ly, Vse 3 this encourageth all that haue callings, to worke therein, and to liue profitably to Church and common wealth, notwithstanding all the imputations of carele [...]se, worldly & conscienceles men to the contrary, who will be and are ready to say of a dilligent man in his calling (because he will not runne with them to all excesse of ryot) that hee is a myser, and earth-worme, and meere worldling. Let not these make thee negligent or to offend by carelesnes: But because I knowe a man may offend this way, viz. by too much fol­lowing [Page 25] his perticuler calling, I will for direction, that we may follow the same without offence, and neither incline to the right hand nor to the left; that is neither too much worldlynes, nor carelesnes, laye downe diuers rules to be obser­ued of vs in our working in our perticuler cal­lings.1 Rules to be obser­ued in wor­king in par­ticuler cal­lings. First wee must looke that the daughter doe not eate vp the mother: that is, that our perticu­ler calling doe not eate vp our generall, which is the faulte of many, not onely of worldlings who altogether deuoure their generall calling by applying themselues without reason, and ceasing to their perticuler, (except it be when they are constrained to come to publique exercises of re­ligion) but also of many christians, who too much taste of the oulde man herein, that when they should be in prayer with their families eue­ning & morning, they bee eyther sleeping in their beds, or plodding about the affaires of this pre­sent life, so that they sildome find times to apeare before God; if once a day, they thinke that a great matter: nay I would that were not often omitted too for any matter of proffite comming in: is not this to make the daughter to eate vp the mother? If not altogether, yet that it is in a greater part, it is more then maniefest: let vs then euer holde this fast, that as the mother is not to eate vp the daughter, so the daughter is not to eate vp the 2 mother. Secondly, that wee sanctifie our calling vnto vs, by the word and prayer. 2. Timoth. 4.5. [Page 26] Is this the course we must take in our callings? a­las how fewe be there that so doe, who begin and end their workes with the word and prayer? not one of twenty▪ well let vs, knowing that it is our dutie, beginne and end our calling thus; it is a fearfull and irreligious course to set vpon our workes without prayer, wee cannot goe on in them with any assurance of Gods blessing and good speede therein, for aske and yee shall haue: what a fearfull course is it then that most doe fol­lowe? they goe to and from their workes, as the dogge to and from his kennell. And as in euery company this is much neglected, so not the least amongst your company of Black-Smiths, though amongst you, God be blessed, he hath his num­ber, and of them this practised, as I knowe vpon my owne experience, whose diligence let it pro­uoke the rest.

3 Thirdly, that wee be diligent in our calling not like the sluggard, or the drone in the Hiue, but like ihe Pismire and labouring Bee, taking the time whilst time is; whilst the sunne shineth ma­king Hay: which condemneth such, that though they will not be altogether without a calling, nay more then that, will sanctifie it by the word and prayer euening and morning, yet will be negli­gent in it, either to late at it, lying vpon their bed, turning them with the sluggard, like the dore v­pon the hindges, foulding their hands & crying, yet a little more sleepe, or else tattlers in their [Page 27] busines, omitting many dayes (with a shewe of walking in their calling profitably) but in truth nothing lesse.

Fourthly, you must vse faith in your callings,4 vsing the meanes and submitting the successe vn­to God which careth for vs. This is contrary to the practise of many, who tye their gettings and commings in, to their owne industrye, and so make flesh their arme, and sacrifice to their owne nettes.

Fiftly thou must not be all for thy selfe, look­ing 5 at thy selfe alone in thy calling: Loue seeketh not her owne but the good of another as well as of thy selfe; this is contrary to the quallity of most, that thinke they may get as much as they can, and that euery man is to make the best (that is the most) of his owne. But alas wee must looke that others gaine as well as wee, else how doe wee deale as we would be dealt withall? and doe as wee would be done vnto? we must not say and doe according to the olde prouerb, Euery man for himselfe, and God for vs all: but as the Apo­stle sayth, we must beare one anothers burden, and not so deale that we may be eased and others grieued.

Thou must vse patience; yea, labour with pati­ence 6 in thy calling, not making hast to be rich, murmuring, grudging, or repining, if God an­swere thee not in these outward matters, as he doth others, but submitting thy will vnto his, to [Page 28] vse the meanes appoynted of God, and so to be contented with the Lords addition, yea with meate, drinke, and raiment; we haue neede of pati­ence, that after we haue done the will of God, we might receiue the promise. Hebrewes: 10.36. Iob as well contented with Gods taking away as giuing to him, the Lord giueth and the Lord taketh away, blessed be the name of the Lord.

7 Seuenthly & lastly, wee must looke to our spen­ding aswell as to our getting and keeping, for wee must giue accōpt aswel for euery pēny we lay out as for euerie penny we bring in; wee must looke to this, because we may spoyle all our diligence by this sinne many wayes, either by spending too much & not prouiding with the Ant for the win­ter, and Ioseph for a deare yeare, or els by spen­ding too nigardly, hauing riches and not a heart to vse them, one of the euill sicknesses vnder the Sunne, which Salomon speaketh of. As many sinne this waye, so many especially of you the Black-smiths trade, and in the exesses for the most part, working for a while and then loytering, you sin­fully spending vntill all be gone.

I know your trade is hott and fierye and so will require drinke, but ye must the more pray and be circumspect ouer your selues that yee sinne not in drinking, the deuill being reddy to take that occasiō to make you mispend your precious time and money, for both which you must one day giue an accompt. Whether ye eat, or drinke, gett, [Page 29] or spend, or whatsoeuer yee doe els, remember yee should doe all to the glorye of God. Thus haue wee finished the second thing in his calling, namely, that he himselfe did worke in it: from whence we will proceede to the third, and that in his perfection and skill in it, laboring the perfe­ction of it more then before any had: whence we will obserue this point of doctrine. That it is law­full,Doct. yea meete & necessary and the dutie of eue­rye one to growe to a perfection in his calling wherin the Lord hath sett him, as much as he can. Which that Parrable of the tallēts, put forth to seruants, witnesseth, he being most cōmended that had best vsed his talent, and to the most ad­uantage of his maister. That which S. Paul vrgeth vppon Timothie in his perticuler calling and function of the ministery, prooueth this point. 1. Timot. 4.15.16. saying, These thing exercise, and giue thy selfe vnto them, that it may be seene how thou profitest among all men. Marke what he saith, he would haue him so to carrye himselfe in his ministery, that it may be seene that he encrea­seth in the guifts thereof; and therefore in the next verse, commaundeth him that he take heed vnto his selfe and vnto learning, and to continue therein, for in so donig he should saue himselfe and them that heare him: and for this end that he may grow to perfe­ction in his ministerye, he aduiseth him. ver. 13, going before, to giue attendance to reading, to exhortation and to doctrine. This which he vrgeth [Page 30] in one calling is true in an other, though there be difference betwene the excellency of the one, and the other, the contrarye to this is condem­ned in the sluggard, who alwayes pretendeth many obiections to hinder him from his calling and goeing on in the same. Salomon speaketh Prouerbs. 26.13.14.15.16. vers. saying, The slothfull man saith, A Lion is in the way: A Lyon is in the streetes. As the dore turneth vpon the hindges so doth the sloth­full man in his bed. The slothfull hideth his hand in his bosome, and it greeueth him to put it againe to his mouth. The slaggard is wyser in his owne conceipt then seauen men that can render a reason: Whence it is playne, that seeing the slothfull man is condemned for that he will not diligently applye himselfe in his busines and calling, and soe goe on in the same, but pretend many dangers and excuses, That it is commendable, nay the duty of euery man to be diligent and to proceed to perfection in his cal­calling what he can.Reas. The reason of it is playne, the greater perfection a man groweth and attai­neth vnto in his calling, the more good he shal­be able to doe to him selfe, his and others, which is a thing wee lawfully may, yea must as much as wee can aime at; which being so, this doctrine Vse. 1 teacheth vs. First, not to cōdemne men that we see to come and attaine to greater perfection in their calling then others, so they labour lawfully: nay on the contrary side it is a matter they be highly to Vse. 2 be commended for. Secondly it learneth euery [Page 31] man in his speciall calling, to labour thus as much as a man can: the minister to labour by rea­ding, prayer, meditation, and conference: to be more and more furnished with the guiftes of the ministery, that he may be the better able to lay downe the truth with foundnes of argument, & in the euidence of truth to reproue, conuince, ex­hort and instruct: and so euery mechanical trades­man, in his trade: but because a man may fall into many euills in labouring this, I will therefore for our direction lay downe and commend vnto vs a fewe rules to be obserued of vs in labouring for more & more skill in our callings and professions.Rules to the obserued in attaining skill in our calling. The first whereof is this, we must take heed that our desire and endeuours to be skillfull and per­fect in these things, doe not eat vp, or surmount our desire, and endeuour to be perfect in better things, as most commonly it doth; the deuill and desire of account and fame in the world, so be­witching vs and ouer-ruling vs, that we little care or studie for perfection in that great profession, which is that one thing onely necessary; any thing will serue our turne that way, if wee come ceri­moniously & formally to pray, it is good enough. But in our callings we cannot be satisfied, except we equalize the best and skilfullest of our profes­siō. Oh it is a happy thing where both these meet togither, as they may, to be an excellent Christian and an excellent Tradesman or Artist; or if both cānot be attained vnto, to excel in the best things, [Page 32] according to the Apostle his exhortation and counsell: 1. Cor. 14. Followe after loue and couet spirituall guifts: As if he should say, if wee will co­uet for guifts, be sure to couet spirituall guifts: indeed it is a commendable, yea a commaunded couetousnes.

2 Secondly wee labouring & endeauoring to be cunning in our trades, it must not bee to Cunni­catch others, as most doe, which is a cursed skill and cunning: better were it to be without guifts, then to abuse guifts obtained: this is the end, wherefore most (I doe not say all, I knowe the contrary both of this trade and others, God be blessed) doe labour for skill, that they may blind and beguile the vnskilfull. But alas poore fooles they most beguile themselues. For first they en­danger their soules and bodyes, heaping vp (by such Cununicatching) curses vnto their soules against the day of wrath. And for that they get, they bring Gods curse in with it, as a leprosie cleauing thereto, and to all the purchase there­with.

3 Thirdly that it be not to be proude of it in dis­daining of thy brethren, or to hurt others by she­wing of thy skill, purposely to drawe customs from them, that is a fearefull error and abuse of our skill; for the more skill wee haue in any thing the more wee should be humbled. What haue wee that wee haue not receiued? and we should vse our guifts to the helping not to the destroying [Page 33] one of another. Manus manum fricat. O how happie a thing it is to see brethren to dwell together in vnitye saith Dauid: so may I say, how commenda­ble a thing it is for to see brethren of one profes­sion and trade, so to vse their guiftes, that euery one is a gainer thereby and no man a looser: our common Prouerbe is worthie consideration in this case; it is merry in Hal, when beards wagge al. Let it be thy resolution in labouring for skill in these thinges, euer to bee the more thankefull to God, and studious of better things, which fewe doe: for labouring for these things & attaining to be skilfull herein, they forgett the maine mat­ters.Rom. 8.11. Fewe or none say with S. Paul (although he in another case) wee are debters (because the Lord hath giuen vs skill in this) to liue not according to the flesh but according to the spirit: fewer with Dauid what shall I render vnto the Lord for all his guiftes (and in perticu­lar for this) I will take the Cuppe of saluation and call vpon the name of the Lord: nay rather doe they saye (if not in their words their courses shewe) I will eat more, and drinke more, & be more proud then before, wretched is the case of such; And as our Sauiour said of Iudas It had beene good for that man if he had neuer bene borne: so say I of these men, it had bene good they neuer had attained vnto this skill, so they had the feare of the Lord; for better is a little with the fear of the Lord then great riches with trouble. From these rules to be obserued in our labouring for cunning & skill in our trades, [Page 34] we will come to the last vse of this poynt, and Vse. 3 so come to the next and last doctrine. The last thing that this point learneth vs is, that if it be our duty to labour perfection in our callings & trades, which are momentary, and that which wicked men may attayne vnto; much more should we and all that professe the feare of God, striue to be perfect in our Christian profession: the benefit wherof wilbe euer abiding, and be more at the last then at the first, vnto which further then in a shew hereof, the wicked cannot attaine. Oh let vs not forget to labour perfection herein, striuing to be perfect as our heauenly father is perfect; if skil in anything be worth the hauing, then in this; and let vs endeuour thereto dayly, that wee may be able to find out and meet with the subtilties and sleights of our spirituall aduersaryes, the de­uill, the world and the flesh and the deceipts, our owne harts, which are deceiptful aboue measure, and who can finde them out▪ Alas it is nothing to be skilfull in other matters, and without skill and expertnesse in this mayne matter, which is the one thing oneli necessary. And thus much for this point. Now come wee to the last perticuler, in his calling, and that is what his profession and trade was: And the text sayth, he wrought cun­ningly in euery craft of Brasse & iron:Doct. whence wee obserue this last doctrine for this time, That the trade of working in brasse and iron is antient, and obseruable: Antient, because here named when [Page 35] fewe others were inuented; nay very probable more ancient, then this place conuinceth it to be: for asmuch as in the giuing of the sence of the words, I noted acording to the iudgement of the godly learned, as it is very likely Cain vsed iron in­struments to plowe the ground withall, after it was cursed; obseruable it is, because here the holy Ghost taketh notice of it, guiding Moses to set it downe as worthy our obseruation. And not onely heere, but els where doth the holy Ghost take notice of this Trade, 1. Sam. 13.19.20. which being thus, it affordeth many instructions both to you of this trade for whome this sermon was specially prouided, and also to vs. First it teacheth you to blesse God that he hath sett you in such an antient and commendable trade; Vse 1 yea, in such a trade as he taketh notice of: it is no small benefit to haue a lawfull and good calling. We would thinke our selues beholding to a King who should dispose vs to a place of speciall note with him; how much more then to the King of Kings (in comparison of whome all earthly kings are as nothing, yea lesse then nothing) if he haue disposed vs to a lawful calling in laboring, wher­in wee may dayly receiue comfort, which we could not if we had laboured in an vnlawful trade, as in making false Cardes, Dice, and the like iug­ling trickes. No such tradesman (continuing these courses) can haue any true comforte, when hee considereth he hath spent dayes, weekes and [Page 36] yeares, in them, which haue no warrant from God, nor neuer did bring good either to Church or common wealth: It may bee they haue gotten a liuing to themselues thereby; so doth the Theife by his stealing, the whore by her whoring, and the like: & so that reason will prooue them as Vse. 2 lawful as the other. Secondly, this should learne you againe, that be of this trade, to obserue the Antiquity and obseruablenes of it, and to walke worthy of it, that ye may gayne credit to it amongst men, which fewe of you doe (though some doe blessed be God, yet most of you doe abuse it, and dishonour God in it and by it, and thereby bring reproch vpon your selues, and dis­credit your callings; a fearfull & common sinne: you being herein like to the sonnes of nobles (I doe not say you are the sonnes of nobles) the more antient their howse is & the more repute it hath had amongst men, the more proud and insolent they growe, dispising other, and not onely so, but also they more dissolute & disorderly they growe abusing what they haue, the fearfull sinne, of such in our dayes; but so it should not be, neither with you nor them, the more antient and obserua­ble your trade is, the greater note it hath with God, the more obseruantly walke you with God; for where God giueth much he looketh for much againe: would not you iudge him worthy of the Kings deepe displeasure that should abuse his fauour in setting him in a [Page 37] place of note, and by the same place encourage himselfe to dishonour the King? yes verily. How much more then are ye worthy to be thrust out of Gods fauour, that abuse his calling, so obserua­ble and worthy, wherevnto the Lord hath called you? For if not a haire of our head fall to the ground without Gods prouidence, certainly his prouidence is much more seene in guiding men to their places; but it is their sinne (not this goodnes in bringing them to it) if they abuse it. Thirdly, if this calling and trade be so obserua­ble Vse. 3 with God, it should teach vs to obserue it the more, and haue it in greater esteeme; notably meeting with the base esteeme of it, and of the workers in it in these daies, which ariseth partly from our selues, & partly from you that be of this trade: from vs, because we consider not the neces­sity of it, which if it were considered, it would worke a greater regard of it, and the persons pro­fessing it, especially such of them as bee godly. That it is of necessity who can deny?Causes why this Trade is so basely esteemed from others. can the Husbandman till, sowe, and reape without the helpe of it? can the Marriner trauaile the Seas without it? can the Carpenter build without it? can the Soldier fight without it? can any manlye in his house, sleepe safely in his bed, and haue his goods in house, shop, and ware-house safe with­out this trade? I know he cannot, who then can say he hath no need of a Blacke-smiths helpe? If this were considered, surely we should esteeme it [Page 38] more then we doe. The second cause in ourselues why we so little esteeme it, is because we are like children and fooles, carried away with shewes of things, not considering the truth and substance of them: we see the trade not so sweet and plea­sant as other trades bee, nor the persons so beau­tifull and fashionable as others for the most part: and hence it is wee come so little to respecte the Trade. Alas here is our sinne and folly, that we iudge of things according to the outward appea­rance, wee consider not this as the ordinance of God, and how profitable it is to the common wealth: wel let vs iudge more wisely of these things, and not be carried awaye with shewes. Hence it conmeth that diuers Trades neither war­rantable nor profitable bee so much admitted, as toye-makers, and makers of newe fashiond follies and the like; this is the bane, and will prooue the great impouerishment of the kingdome at the length; that needlesse, yea gracelesse trades be sett vp, and this, and such as this be, be so much neg­lected? well the worth of these will appeare more carendo quam fruendo, but the inutilitie of these worthlesse trades magis fruendo quam caren­do, These are too principall causes, why wee so little obserue and regard this trade, so obserued of God as wee see. Let vs amend the things that are in our selues, & taking away the clouds that haue so dazeled our eyes, that we haue not seene nor rightly iudged, of the worth of this trade: & let vs [Page 39] esteeme it of more worth and regard for the time to come. And from these causes in our selues,Causes in Black-smiths. let vs discend to the causes in your selues, why it and yee come to be so basely reputed and esteemed as your are: The causes in your selues be diuers. First in perticuler and inferior parties, some of 1 you giuen to intollerable drunkennes, other to hastines, vncivill and Churlish behauiour at home and abroade. I knowe ye be fierie fellowes many of you by nature, and your fiery workes further it, therefore you should striue and set grace in the highest roome: it deserueth it. Se­condly,2 the cause is in you that be Gouernours. First, in your owne persons, falling many times into these sinnes, how can the body be sound when the head is thus sicke? I would I did not speak truly both concerning the Gouernors of this and other companies for the most part. Secondly in that you doe not rule as you should, seeing these vi­ces, especially drunkennes and the like, publick & notorious sinnes (so disgracefull to your trade and profession) punished; and this is the fault both of you that bee gouernors ouer the whole com­pany, and of you that be gouernours in another sence ouer some fewe, namely of those that be committed to you in seruice, and be vnder your roofes, you should not permit any of these sinnes 3 to harbour in them. Thirdly the cause is amongst you all, and that in choosing oft tymes, vnfit men to these places of gouernment, men more fit to [Page 40] bee gouerned then to gouerne, being men either of scandalous life, as drunkards and the like: Wennes I say and wartes to the body of a common wealth, better spared then preserued. Can there or did there euer come any good to a company by the gouerment of such men? I trow not. Ther­fore (beloued) if you would haue that esteme and doe desire your trade should be of that credit it is meet you should haue it be of, then eue­rie one in perticuler, that is guilty of the foresaid sinnes, of drunkennes, of hastye anger, of vnciuill & Churlish behauiour; Let him labour for grace, whereby he may become temporate, slowe to an­ger, and of a meeke and quiet spirite, which are things both with God and men much set by. And for you that are Gouernors ouer the whole com­pany, either present or are newely to be establi­shed, walke as men blamelesse in your owne car­riages, and for your owne examples, and vse your authoritie for the reforming of these sinnes a­mongst many of you, be not led by fauour to some nor fewe. The faces of others, doe what your places require you, and the Lord is with you. For you that are Gouernors in families, looke to those that are in your tharge; which if euery one would make conscience to doe (as he standeth charged before God to doe) then such enormous vices would be redressed amongst you. To conclude with application to you all in the electing and establishing of your Gouernors, as the Mastier [Page 41] and Wardens, let your eyes, hearts and hands goe with such that be of lawfull Trades, of blame­les liues, and that can rule & gouerne their owne Howses well; for how canne you looke for a good gouernment from those that knowe not how to gouerne themselues, nor their owne familyes: oh choose men fearing God, & hating couetousnes, and such as will be men of courage for good and against sinne. Thus haue I shewed you the anti­quitie and the obseruablenes of your trade, as it is in truth. As also how both you and it come to be so disgracefull amongest men. It behoueth you to remoue the causes, and so the effect will be remo­ued: so shall your trade be of more esteeme in the world, and you of more respect with God and man. Which God (for his mercies sake in Christ Iesus who is blessed for euer) graunt. Amen. Amen.