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, 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, 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 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, 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 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 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 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 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 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 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 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 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 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, 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 (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, 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, 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 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 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 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 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 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 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 but eate, drinke and riſe vp to play, and yet his 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 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 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. 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 mother. Secondly, that wee ſanctifie our calling vnto vs, by the word and prayer. 2. Timoth. 4.5. 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.

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 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, 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 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 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 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.

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, 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 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 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, 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.

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.

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 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, 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 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 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 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 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 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 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, 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 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 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 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.