IT plainely appeareth by sacred Story, Summe of the text. that God had deliuered the Israelites into the hands of the Phili­stines, who were be­come [Page 2]their Lords, and exercised do minion ouer them. Now in this tex [...] it is shewed in few termes what art, & deuise the Philistines did still vse to keepe the necke of the Israelites in their yoke: namely this, by spoyling them of all armour, and depriuing them of all meanes how to come by any weapons: for they rooted out of their land, both out of villages, and citties all the Black-smiths.

The text is historicall, Diuision. and contai­neth three parts. 1 First, is the narration of a want, or an euill hapned: which is set forth by the persons, to whom: to wit, the Israelites or Hebrewes (in the land of Israel;) secondly, bv the gene­rality of the iudgement (in all the land not a Smith found.)

The other part of our text is, 2 a confirmation, rendring a reason of the want, or iudgement, and it is ta­ken from the instrumentall cause, to wit, the Philistines who were the meanes and instruments of this great [Page 3] [...]ill (for the Philistines said.)

The third and last part is, a notation [...]d designement of the effects which [...]llowed this euill brought vpon Is­ [...]l, by the crafty counsell of the Phi­ [...]stines. These effects concerne the [...]e both of warre (lest the Hebrewes [...]ake them swords or speares) and of [...]eace (all the Israelites went downe to [...]he Philistines to sharpen euery man his [...]are, &c. Now let vs proceed to the [...]terpretation of the words, that we may raise vp doctrines out of them, [...]nd make vse of them for your edifi­cation.

There was no Smith.] Interpreta­on. There be Smiths) of sundry kindes and sorts, according to the diuersity of the sub­iect wherein they worke; there be that worke in gold, in copper, in sil­uer, whence we haue Goldsmiths, Siluer-smiths, as Demetrius Asts 10.24. Also Copper-smiths 2. Tim. 4.14. but the circumstances do very clearly proue, that our text speaketh of the [Page 4]Black-smiths, and such as worke i [...] yron; for these make swords and speares, Instructi­on. Dignity of this trade. and by the hand of these shares, mattocks, and axes be both framed and sharpened. Now in that i [...] pleaseth the holy Ghost to take know­ledge of this trade or mystery, Reason. and to name it with fauour and liking (as he doth) Hence I gather the goodnesse, worth, and dignity of the same, that it is a trade alowable and noble; for it is no small ennobling and dignifying of any person or thing, Lanàari à laudato non minima laus. (if we rightly iudge of it) to be named in the most sacred Scriptures by the Spirit of God with approbation. If it be ac­counted a matter of grace, counte­nance and credit to be mentioned with respect and commendation in a prophane story; how much more grace doth it bring to a function or person to be honored so farre as with good alowance to be written and set downe in holy writ.

I haue certainely heard of a weal­thy [Page 5]Citizen in London, who hauing [...] priuy Seale sent him from our [...]te famous Queene, tooke it to be no small fauour done vnto him. Doth the Queene (saith he) know me, she shall lacke no money, if I haue it; [...]nd may not our Black-smiths, then account it a fauour and honour vnto him, that the King of heauen takes knowledge of him, and hath put his name, and memory (not in a peece of paper) but in the booke of bookes? es­pecially, seeing sundry other vocati­ons, of greater worth and value, in the eyes of the world are past by of him, without the least touch or men­tion? To be short, do men of meane sort thinke it to be a credit vnto them if but a noble man do name them, and speake of them with loue and respect; may not I then iustly affirme, and speake it to be a dignity to this meane trade (as men account it) that the Lord of Lords hath from his owne most holy mouth honored: yea, sancti­fied [Page 6]it by a louing fauourable mentio­ning of it?

Let the knowledge and considera­tion hereof serue for these purposes and vses. Vses. 1 First, to stir vp your hearts to giue thanks to God for placing and setting you in such a calling, as hath giuen vnto it both warrant, and worth from his owne mouth. 2 Secondly, ear­nestly to pray vnto him for his grace, that you may walke in it with all good conscience, that as your trade is good and honest, so you may deale in it wel and honestly, gaining credit to that vocations, vpon which it hath plea­sed God to put such credit, and honouring him who hath honored you. 3 Thirdly, let this prouoke you to performe, and go through the hard labours of this calling with a more willing and chearefull heart, doing your tough worke not grud­gingly, or of necessity, but with a ready minde; for that God that hath honoured your calling, doth loue [Page 7]chearefull workers. Lastly, 4 let it ad­monish others that are wont to des­ [...]ise your persons for the basenesse of your trade, hereafter learne for your [...]rades sake to make better account of your selues; for if no trade be base in it selfe, being Gods ordinnace, much lesse is that, which hath Gods commendation. And thus much be spoken of the dignity and worth of your trade.

In the next place, 2 let vs obserue the antiquity thereof, Antiquity. in that it hath bene vsed in the world, not for a few years, it is no start vp, and newly diuised trade (as it were a yester-daies bird) but it was bred and borne long since, & hath had so many hundred of years gone ouer his head, as it hath now gotten not onely gray, but white haires, euen as white as wool, or snow. It is sixteene hundred yeares, and more, since the incarnation of Christ, who was borne in the yeare of the world 3928. Howbeit, your trade [Page 8]was liuing, and flourishing to, a great while before this time: euen in the daies when Samuel, and Saul gouer­ned Israel, which was 490 yeares from the worlds creation (as the learned affirme:) nay, which is more, we find, in the history of Genesis, that Tubal­kaine, Gen. 4.22. the seuenth from Adam, was the Father and Author of those that worke in yron, and in brasse: so as your trade is very ancient, which doth adde no small increase of credit, and grace vnto it. For antiquity (when it is ioyned with goodnesse) doth more augment the esteeme, and regard of a good thing. We are commanded (ye know) to honour the gray head, and to rise before the person of an old man. Leui. 19.32. It is written also, that old age when it is found in the way of righteous­nesse, it is a crowne of glory to a man. Prou. 16.31. As ancientnesse breeds reuerence to persons, so it doth to things when they be good and com­mendable, wicked men the elder [Page 9]they be, the more to be detested; but [...]ertuous men, the more aged they be, [...]e the more to be respected; for euen [...]heir age is a crowne to them, when [...]hemselues be righteous. In like man­ [...]er it fareth with things, which if they [...]e euill they are the worse they more [...]ncient they be (for antiquity is a dis­ [...]arce to naughtinesse) but if they be [...]ood, Consuetudo sine veritat estv tus error. they be the better by being ancient: for antiquity doth put more grace vpon a good thing, and makes it venerable. And were it not so that [...]here were some moment in priority of time, as well as of place, our two Vniuersities should deserue some blame, which haue striuen so long both by word and writing which should be more ancient. In a word, seeing it is written that old wine is better then new, and a new friend is lesse to be esteemed then an old (as experience teacheth (it is therefore sure that the oldnesse, and long continuance of any good calling [Page 10]should make it to be more acceptabl [...] and gracious.

The which point beeing we [...] weighed of you, Vse. it should serue as a second spurre to quicken you to vn­dertake, and performe the labour o [...] your vocation with so much the more willingnesse, diligence, and vprightnesse. Many euill men do sticke vnto, and with greedinesse follow af­ter sundry euil things, vnder pretence of custome; because they haue bene long vsed (as if prescription could iu­stifie vices, as it doth mens titles and things euill at the first, could in time become good by long vsage of them) which to thinke, were a great madnes; yet many men (as if they had a desire to be mad, and to dote with reason) would therefore be excused for their embracing euill things and courses; because they haue bene accustomed to be done of old, and much frequen­ted; with how much better reason may good men cleaue to good things, [Page 11]and exercise good trades when goodnesse is commended by reue­ [...]ent antiquity?

Let vs now passe forward to exa­mine the necessity of your function, 3 Necessity. which appeares in this, that when the [...]nd of Israel wanted it, the people [...]here had a sensible, and great misse of it, neither should it be spoken of [...]ere as a iudgement to want Smiths, [...]f the hauing of them were not ne­cessary. Reason and experience teach, that good men, good creatures, good ordinances, good vocations are neuer so well perceiued how good and needfull they be by enioying and hauing them, as by wanting and for­going them. Caren­magis quam fruendo. Virtutem presentem odimus om­nas sublatū; ex otulis quaerium in vidi. This is a corruption in mans nature lesse to esteeme and care for good things which be present, then for those which be absent; the reason is, because the want doth more bewray the necessity and vse. The exceeding and continuall lamen­tation for the death of Iosiah (that [Page 12]good king) doth tel vs how much they missed him being gone, who beeing present they did not so regard. Lam. 4. When our Sauiour tels his hearers that the time would come, when they should desire to see but one of the daies of the Sonne of man. He doth hereby insinuate that the Mesiah be­ing present in person, was without due respect to him and his doctrine, and that the great need of him and his teaching would be more discer­ned by the absence of them. The Sunne is a glorious creature very beautifull and benificial to the world, yet our daily beholding it doth lessen our account of it, and our thankful­nesse to God for it, were it taken from vs but one yeare, by the want of it we should be forced to learne the great and manifold necessity of this one creature: What, do I speake of the Sunne that most lightsome and goodly creature, if we should lacke either the aire to breath in, or the fire, [Page 13]or water, or the earth, or trees, foules, or beasts, or any one creature allotted of God to our necessities, though we had and enioyed all the rest, yet the want of that very one would be felt, and would teach vs experimentally the necessity of that, and of all the rest: and this which I speake of the creatures, I would haue vnderstood of the members of our body, where­of there is not the lest, but is need­full; the foote, the lowest and basest member, yet it cannot be said there is no need of it. 1. Cor. 12.21. This which is true in the naturall body, is verified also into the Ecclesiasticall, and politicall body in the Church and common wealth. There is no Church-officer, or ordinance that can be spared: if we were without either preaching, or reading, or Sacraments, or prayer, we should soone see that we could not be long without it, and be well, so truely is that which is com­monly spoken, that God and nature [Page 14]hath done nothing in vaine. Deus et na­tura nihil seterunt frustra. Tou­ching the common wealth, were it so with vs here in England, as it was sometimes with Gods people in Is­rael, that there were no gouernour, or Magistrate in our land, as sometime there was no King in Israel. Iudg. 18.1. The horrible confusions, the excrea­ble impieties, and iniquities, that would abound in our state, and ouer­flow it, as a winter-floud would en­force, euen those which be most im­patient of authority, and most aduerse to gouerment, 1. Sam. 8.5. to cry out as that peo­ple did, make vs now a king to iudge vs? Howsoeuer now that we haue the be­nefite of rule and rulers, we do not rightly value it: yet were there no ruler to be found in all our land, we should quickly misse it: so auailable and effectuall is the absence of a thing to teach vs the necessity of it. After Magistracy, consider the ordinance of Matrimony, which howsoeuer by being common groweth contempti­ble [Page 11]with many (as other things do) yet the lacke of it, would soone pro­claime & speake forth the necessity of it, in as much as without it, Matrimoni­umrei pu [...] Ecclesiae se [...] men e [...]r [...]gn coelestis semi­narium. the king­dome of heauen should misle many inhabitants, and the kingdoms of the earth should in short time haue none at all.

And no maruaile that there is such need of these maine ordinances, see­ing there is not the meanest manuary trade, or art, but when it is lacking the body politicke doth feele the misse of it with griefe, and smart, whereof we haue sufficient proofe in this very text, which instructs vs to see that the whole land of Israel was the worse for want of the Black-smiths, and sure it could not otherwise be, for though the particular euils which came by this want, were not mentioned in our text (of the which we shall speake more at large anon) yet common rea­son and sence may teach vs the truth hereof. For of many trades which [Page 16]are now in this citty vsed, tell me which of them all you could lacke, or if you did lacke it, whether you should not feele the want of it, and thinke it a great euill to be without it; yea though it were but your scauin­ger, or chimney sweeper.

But if we should loose or be with­out either our Tailours, or Shooe­makers, or Smiths, Glouers, Ioyners, Carpenters, or any one of our mea­nest occupations, though we should keepe all the rest, yet those that be of the best, and richest trades amongst vs, should easily see the great need of that one, and how hardly they could subsist without it. The mouse may plucke a thorne out of the Lyons foote, which the Lyon could not do for himselfe: so the basest trades are necessary euen to the wealthiest, and most worshippifull Citizen, who be­cause they are not in all things suffici­ent to themselues, Solus Deus [...]. Gen. 17.2. therefore can no more lacke the meanest tradesmen, [Page 17]then the meanest artisans can lacke them. For it fareth so with trades [...]nd sciences, as it doth with linkes in a chaine, or steps in a ladder, whereof if one or two be wanting, the chaine is broken, and the ladder were of no vse, for we could neither ascend nor descend by it. Likewise there is such a mutuall, and reciprocall necessity of trades in the common-wealth, that when any one faileth all the rest are impaired. The comon-wealth is like vnto a kind and tender mother, which though she be poore, and haue a great charge of children, yet would she mourne for the losse of any one of them; so the land would mourne if is wanted but a Peuterer, or a Cutler, a needle-maker, or an yron mon­ger.

But happily some will say, Ʋses. to what purpose is it that you do thus enlarge the necessity of manuary trades and occupations? Of the ne­cessity of trades. we do all know they are needfull for vs.

It may be so, but there are many more that know this, then that do [...] consider it so, as to make a right vse o [...] it. Let me therefore entreat you to thinke seriously vpon it, and bend your minds so to consider it, as to make profit of it.

And first of all, Vs. 1 let it serue you a [...] a rule to direct you to iudge of the warrant, ablenesse and lawful­nesse, not only of this one trade o [...] Black-smiths, hut of all other ordi­nary vocations amongst vs. Your rule is this. Whatsoeuer calling is need­full in the Church, Common-wealth or family: so as if it be wanting there will follow detriment or hurt, eithe [...] to family, common-wealth or church This is a sure argument that such a calling is approueable before God and man in foro in ciuili, & conscientiae Hereby we do know that vermine are not Gods creatures, framed amongs [...] his workes of the sixe dayes: because were they all destroyed, yet the world [Page 19]should not want any thing of his per­fection. Also it is a certaine demon­stration that Carbuncles, Wennes, Warts, are no parts at all of the body: because they being cut off and taken away, the body is not the worse, but the better. Semblablewise, there needs no better reason to proue that common vsurers, which liue vpon the loane of money, eating other mens flesh to cherish their owne, dice and card-makers, enterlude-makers, and players, fortune-tellers, & palme­maisters, coniecturall Mathematicall Astrologers, that by the Horoscope aduenture to giue iudgement of the manners and euents of men, of their life and death. Also tapsters & beere-drawers, Ballad-makers, pipers, and fidlers, beare-warders, and hobby-horse-makers. These, I say, and all such like, which are so needlesse and idle, that if none of them at all were found in all this land; yet not onely there would be no want of them, but [Page 20]great cause to thanke God for the want of them (being properly and not by abuse, as ale-houses and brew­ers be, onely the nests and nurceries to hatch & harbor many foule vices) need no better euidence against them to conuince them to be such as ought to be blotted out of the catalogue of warrantable trades; because they be not onely needelesse, but some of them also vnprofitable and hurtfull: as on the other side it is an vngainsay­able argument to proue any calling lawfull, if it may truly be saide it is needfull. Luk. 19.34. VVhen the owners of the colt (mentioned in the Gospell) heard the Disciples say the maister hath need of it, they let it go: Likewise, whatsoeuer trade or function it be vnto, which ei­ther Church, or comon-wealth, or fa­mily can say, I haue need of thee, we may very well and safely to that fun­ction or calling giue a dimittimus, and quietus est.

Beside this rule to discerne of trades Vs. 2 [Page 21]by, ye are to make a further vse of the [...]ormer point, euē this, both to repent [...]our selues with true and vnfained g [...]iefe of heart; because yee haue not seene, or not esteemed the goodnesse of God in the benefit, and vse of so many needfull trades as he hath affor­ded you for commodity of life, but also inioyne it to your selfe as a law hereafter better to thinke vpon it, lif­ting vp your minds so high as hea­uen, beholding and acknowledging the mercies of your louing Father, euen for the lest of these mechanicall occupations. Quod cui­quā contin­git cuiuis potest. Otherwise for your vn­thankfulnesse that may befall you, that befell these Israelites, either wholly to want them, or enioy them without a blessing, putting the mony which you earne by them into a bot­tomlesse bag.

The third and last vse is, Vse. 3 in respect of you that are Magistrates (whereof I see some present this day) that as by vertue of your place and office, you [Page 22]are the Fathers and Guardians of the common wealth in this place, put in trust by God, and his Maiestie, to see to the publicke weale of it: Rom. 13.1.2.3. so it wold please you to make a conscience of your duty herein, to afford your countenance and protection to all painefull tradesmen, and vnto all needefull trades, the lowest as well as the highest, not so cherishing some as you neglect the rest, but equally maintaining, and supporting them al, all being equally behoofull, though all not equally excellent, and fruit­full.

It is a good speech of the heathen Oratour, that it is requisite in a good gouernour so to respect one part of the weale-publicke, as that he doth not despise another. Hitherto I haue entreated of the first part of our text: to wit, the narration of the want, that Israel had of Smiths: wher­in we haue seene the dignity, and the necessity of this vocation. I hasten [Page 23]now to the second part of our text, These­cond part of the Text, to wit, the reason of the want. to examine the reason of this want. (For [...]he Philistines said, lest they make them wordes or speares.) These words do teach vs to know that the reasō of this [...]he Israelites want was the deepe pol­ [...]cy of the subtile Philistines: who [...]eing desirous still to keepe Israel in [...]ruitude, craftely inuented this de­vise, Pollicy of the Phili­stines. to take their Smiths wholly [...]rom them, to this end and purpose, that the Hebrewes might haue no heart to rise vp in rebellion against them, or no hope of preuailing of they [...]d, being left destitute of weapons, either to defend themselues, or to of­fend their aduersaries, this was a dan­gerous drift.

These craftie vncircumcised Phi­listines dealt with Gods people, as common robbers with vs deale, with true men and honest trauel­lers: whome they first spoyle of their weapons, and afterwarde bind them; so these Philistines that [Page 24]they may keepe the Israelites fa [...] bound in the cords of their tyranny they do therefore take order that the [...] may haue no warlike weapons whe [...] with to helpe themselues.

This craft they learned of the ol [...] Serpent, Sathan author of this pol­licy. the father of all lies and de­ceit, who hath taught the Philistine [...] of our time the like craft in spiritua [...] things, as he had inspired into th [...] Philistines of old for furtherance o [...] their worldly matters. For our spiri­tuall and Romish Philistines hauin [...] enthralled vnder the heauy yoke o [...] their hellish idolatry and heresies th [...] greatest part of Europe, Popish po­licy. to the en [...] they may continue this iron yok [...] holding in it kings, nations and peo­ple: therefore haue taken away th [...] Lords Smiths, skilfull and godly Pa­stors: yea, not suffering the Lord [...] people his Christian Israel (so much as they may) to haue that sword o [...] the spirit, the word of God in thei [...] hands, or haue in their mother toung [...] [Page 25]without perill.

Our owne and the French stories [...]ford vs examples of their bloudy [...]nd cruell counsels and practises in [...]his kind, reporting of some put to [...]ath and burned, because they haue [...]ene conuicted to haue had but a [...]hapter of the Bible, or a portion of [...]he Gospell translated in the vulgar [...]nguage. I haue heard honest Gen­ [...]emen which haue trauelled into Ita­ [...]y and those parts neere Rome to af­ [...]irme at their returne vpon good [...]nowledge, that not onely no Bible, [...]ut not any other Protestant booke ▪which might giue any light vnto [...]uth against Popish errors) was to be found in the Italian tongue through all the Stationers and Book-sellers shops there.

This is the vniuersall policy of the [...]opish Prelacy in all places (where [...]hey can preuaile) to depriue the peo­ple of all meanes to escape the slaue­ry and tyrannicall butchery of consci­ences: [Page 26]for this purpose keeping from them by fire and sword, both the weapon of the Scriptures, and such wise and expert Smiths as might in­struct them how to handle their wea­pon, herein lending their hand and helpe to Sathan (though with no such direct intention) to strengthen his power and increase his dominion, which by no way is more established and enlarged, then by driuing out such Smiths from vs, and denying that two edged sword to vs.

To descend from whole countries vnto particular persons. When Sa­than would draw any backe into his snares who haue escaped them, or hold those fast which yet are entang­led in his bands, is not this his ordi­natie policy to perswade tempted and troubled soules, that it bootes them not to reade or to heare, An anciēt and com­mon poli­cy of the Tempter. and that it is in vaine for them to pray, for God will not heare such sinners, or else such sinners cannot pray to God? He [Page 27]knowes full well how easie the victo­ [...]y will bee for him, if once hee may [...]aine this at our hands, that we be­ [...]ome willing to cast away our wea­pons: for then as naked and vnarmed [...]en, so we may be ouercome by him [...]ithout any stroake striking. No [...]orldly enemie feares the edge of a materiall sword, so much as Sathan [...]eareth the force of feruent prayer: which preuaileth much with that God, whose power alone is Sathans curbe and bane: Therefore hee re­solues that he hath more then halfe won the field, if he may winne this to make thee giue ouer praying to God in the mediation of Christ.

Now sithence we heare what poli­cies olde and new Philistines vse for vpholding of their kingdomes, and whence they learne it, what remai­ [...]eth but this: that we be admonished not onely to beware of them, lest we be circumuented: But furthermore, Christian pollicy. to [...]se such policie to good purposes, as [Page 28]they turne and employ vnto euill and mischieuous ends. Children of the light should be wise in their gene­ration. Luke 16. Our gouernours do imitate the deuise of the old Phi­listines in the affaires of the common wealth: for there is order taken by acts of Parliament, that such Papists as be knowne Recusants, conuicted to be such, refusing the oath of Alle­giance, shall be stript of all their ar­mour (sauing for necessary defence of their persons) that if any ciuill or forraine warres should arise, they might lacke meanes to hurt and an­noy their king and country, to which it is so well knowne, that they are so ill affected, like vipers, which come into the world with the death of their damme: Also here at home, if a quar­rell or fray be likely to happen, the first care of our rulers and officers is this, to take from them their wea­pons.

Let vs imitate this policy also in our soule dangers, against the enemies thereof, to dispoyle and rob them of [Page 29]such weapons wherewith they vse to fight against our soules. And seeing the lust of honour and promotion is the weapon whereby Sathan fighteth against the ambitious, and against the couetous and letcherous, with the lust of money and pleasure; against the intemperate and proud, the malicious and enuious, with the concupiscence of delights, prayses and reuenge: Let it be our wisedome to keepe, or (if he haue got hold of them) to wrest these baites and instruments out of Sathans hands, that he may not therewith sub­due vs to his will, and ouerthrow vs with destruction.

Moreouer, whosoeuer haue here­tofore giuen their members as wea­pons to sinne to commit iniquity, let him now contrariwise giue his mem­bers as weapons to righteousnesse, vn­to holinesse.

Lastly, concerning you Black­smiths, who haue hot worke in hand, which causeth drynesse, and this en­gendreth [Page 30]want of liquor to moysten, and this breeds thirst, and thirst, not moderated, drawes on drunkennesse, and drunkennesse whets choler and wrath, and this kindles contention, and this puls on words, words beget blowes, blowes wounds, whereof sometimes followeth death of body, and danger of soule (being in feare of being depriued of both parts of your selfe in one day, nay, in one houre:) let me therefore beseech you to be sober, to drinke for strength, not for excesse, to liue temperatly at home with your wife and children: so shall ye withhold from Sathan a perilous weapon, wherewith (if ye should put it into his hand) he will be able to cut the very throat of your soule vnto your eternall perdition. Let this suf­fice concerning the second part of this text. Nowe to the third and last.

The third thing obserued in our text, The third part of the Text. doth concerne the effects which [Page 31]did follow the pestilent policy of the Philistines, in taking Smiths from the Hebrews. These effectes do belong to the time of warre or of peace. In the time of warre they had neither sword nor speare, a sore defect: for it gaue power and liberty to the trea­cherous, and tyrannous Philistines, a great deale more easily, not onely to keepe vnder the Israelites, but to kill them also: euen to take away their liues when they listed, as they had be­fore taken away their liberty. We may very well by our selues iudge how miserable this case was, if we will but a little imagine it to be our owne case.

Though we be now at peace with all our neighbour countries; yet doe but suppose that we wanted speare, shield and sword, bow and bill, guns, and all other military furniture offen­siue and defensiue, is it not more then probable, and likely that we could not be in this peace foure and twenty [Page 32]dayes to an end: but that one or other which now holds league of peace with vs, more to serue their owne turne then for any loue to vs, would take the oportunity, especially such as hold their hands off, because they are too weake for vs: lacking not will but might to destroy this noble king­dome, and be glad to make a spoyle of our riches, and a massaker of our persons.

And touching the other euill effect ensuing the want of Smiths, if it were so with vs, that for our axes where­with we hew our wood, or mattocks wherewith we digge our ground, our shares wherewith we plough our fields, and our hookes wherewith we weed our corne, we should be in­forced to trauell so farre as Scotland, or Wales, or Holland to whet them when they were blunt and vnfit for vse; might we not thinke this (and that worthily) to be a very great ex­tremitie?

This was the very case of the Israe­lites, whose land was much like in compasse (as appeares by the maps) to this our Realme of England. There being then neither in towne nor city a Smith to be had, it must needs be that such as dwelt in some part of the country, were driuen to trauell very far when they had need but to whet a toole: for they were faine to go to the Philistines for it, who had gotten all their Smiths into their coasts. From hence there is iust occasion of­fered to say something of the com­moditie of Black-smiths, as before we spake of their worth, ancientnesse, and needfulnesse. Commo­dity of Smiths in peace. For the times of peace what vse and benefit they are to vs it is more manifest then I neede to say much: for who is ignorant that this trade doth helpe to maintaine hus­bandry, by which euen the King is maintained. The life both of prince and subiect is preserued by the fruits of the ground, and these cannot be [Page 34]attained without the aid of the Black­smith, who shapeth and sharpens the instruments by which the ground is manured.

What shall I tell you, that neither could you haue Cities to dwell in, nor Churches to serue God in, nor ships to transport, and import com­modities by, were it not for Smiths, who make those instruments, by which great Fabricks are both made and maintained? Neither can we in the night lye safe in our beds, for feare of theeues, if the Smiths daughter be not before their hands. Nor trauaile in the day securely for robbers, were we not armed with weapons of their framing. And touching the vse of them in warre; because euery man doth sufficiently vnderstand, that nei­ther our harnesse can be at the first fashioned, For war. nor afterward burnished, and made fit for vse, but by their hands; therefore I am determined to spend, no more time in a thing so [Page 35]plaine.

I will addresse my selfe now, Conclusi­on contai­ning an ex­hotation to men of all callings to behaue themselues religiously and iustly in them. that I [...]aue shewed you the dignity, an­t [...]quity, necessity, and commodiry of th [...]s your calling, to instruct you how t [...] cary your selues worthy so good [...]d commendable a vocation. For the which purpose, there are two things sereof you haue speciall need, and [...]st take speciall care of; the one is, that you walke in your calling religi­o [...]sly: the other, that you behaue your selues iustly therein.

But this I would haue noted, that what I speake to you Black-smiths, for exhortation to carry your selues vp­rightly and religiously in your cal­lings: the same I also speake to all sere present, of what art or function soeuer they be. Hearken then, I pray you, and consider, that to a religious walking in your calling, there be these fiue things very requisite. First, sound and distinct knowledge. Se­condly, true faith. Thirdly, Christi­an [Page 24]hope. Fourthly, feruent prayer. And lastly, humble thankfulnesse, Of each of these a little, and but a lit­tle.

To begin with knowledge, 1 which is the beginning of euery good action. Knowledg. That which the Apostle speakes of meates, and marriages, that they must be sanctified by the word. 1. Tim. 4.4, or else the vse of them cannot be ho­ly and good vnto vs, the very same is to be affirmed concerning all trades and functions, that ye cannot vse them with a good conscience, vnlesse your minds be first informed, and en­lightned by the word to know their lawfulnesse, and directed by the same word to the right vse of them. Ignorance which is the mother of er­rour in opinion, is also the mother of sinne in action: men do erre both in iudgement, Mat. 22.29. [...]. Faith. Heb. 11. and practise, because they know not the Scriptures.

But what vse is there for faith (will you say) toward the religious perfor­mance [Page 17]of our manuary workes? Yes very great: For it is written, that with­out faith we cannot please God: neither we, nor our workes can please God, vnlesse they become acceptable vnto him through faith. Two actions of faith there be needfull to him, that will do the duties of his calling in a religious sort, acceptable to God.

First, 1. Action of faith. to apprehend the promise of forgiuenesse of sinnes by Christ, be­leeuing that God is reconciled to our persons by the bloud of that imma­culate Lambe: for as a gift can neuer be welcome vnto vs, Simile. when we dislike the giuer: so God is neuer well plea­sed with any thing that we do, till he be pleased with vs.

The second office of faith, 2. Action of faith. is to assure our hearts, that our calling is warrantable, that we may do the workes thereof with a good consci­ence, and that through pardon of the wants, and faults that sticke to them, (as they come from vs) they are ac­cepted [Page 36]of God through that media­tour, by whom we know our selues to be accepted. If any of you haue gotten this faith, you may be bold and well perswaded, that the meanest worke you do in your calling, euen to the wiping of a shooe, and swee­ping of a house, & driuing in a horse­naile, is gratious vnto that God, who doth euer more respect the manner, then the matter of our workes. 3. Hope. La­bour therefore in faith, and labour al­so vnder hope; for seeing God hath made a couenant with you to be your God, and this couenant containeth in it things earthly belonging to this life, as well as spirituall things belon­ging to the life to come; it is there­fore your part, and duty, to do euery worke of your calling with a sure ex­pectation, and hope for a blessing from God.

Howbeit seeing the commande­ment enioynes such as will haue, 4. Prayer. and find, any blessing from God, that [Page 37]they must first aske, and seeke it; ther­fore it is your duty to giue all dili­gence, as to ioyne faith to your knowledge, and hope to your faith: so [...]o adde prayer to your hope. Iam. 1.16. Euery good gift and perfect giuing comes from aboue: and therefore you must begin your worke with prayer. 1. Tim. 4.4. All the creatures of God, and all the lawfull workes of men are sanctified by prayer; therefore either must god­ly prayer go before euery lawfull du­ty, or else it will be polluted, and profained, and turned into sinne to vs. Moreouer, we cannot stirre a fin­ger without God, in whom we liue, Acts 17. moue, and haue our being, and as all our strength to worke is from him, so all successe of our work comes from him also, (for the builder labours but in vaine, except God build the house) wherefore as you desire to see the fruit of your labour, and that it should go well with you, in any wise see, and looke to it, that you call your familie [Page 40]together in the beginning of the day, before you begin your work, make an entrance by praier, desiring your good God to strengthen, direct, and to prosper your handy worke, but this is not all, as you begin the day with God, so if you do well you must end it with God. Humble thanksgiuing must alwaies accompany harty pray­ers, for he that commanded, saying, Pray continually, 1. Thes. 1.18.19. did also charge vs in al things to giue thanks. Againe, if be­fore our worke we shall pray for a helpe and a blessing, and after our worke is prospered and ended, should not returne thanks to God, this would witnesse against vs that we sought rather our owne profit then Gods praise: besides, for as much as thankfulnesse is a sacrifice of sweet smelling sauour to God, Heb. 13. better liked then a bullocke with hornes, and hooues, and is all the rent, charge, and homage, exacted of vs, for all the good things which we hold of God: [Page 41]therefore let euery one be as willing and forward to offer vp thanksgiuing before he sleepe, as he was to send vp prayers before his worke: so shall God be rightly glorified, and you soundly comforted in all that you put your hand vnto; 2. Iustly, especially if your care be as to walke religiously, so to deale iustly in your vocations, expres­sing the power of your piety towards God, by the fruits of righteousnesse towards men, to which end you haue need of two graces principally, Loue, and Integrity.

Loue will cause you not to seeke so much your owne, 1 Loue. as the profit and good of others. So it is testified of Loue, that it doth not seeke it owne things. 1. Cor. 13. they that labour in their callings for no other ende but that they and others may liue, they shew forth not Christian, but selfe­loue, such as may be found in Turks, Iewes, Pagans and Heathen, who by the light of nature are stirred vp to [Page 42]take care for themselues and their fa­milies, 1. Tim. 5.6.7. to prouide food for the belly, and cloth for the backe: yea, the very brute beasts by the instinct of nature are moued to seeke out for them­selues, and their yong ones, that they may be able to liue without perishing for want of meate. Therefore as our Sauiour Christ said vnto them that would loue none, but they that loued them; and would do good to none, but to them that do good to them againe, what a singular thing do ye? do not euen the publicanes and sin­ners the same? So I say to these that la­bour in their calling, diligently and constantly: yet, for their liuing sake onely, not for the common good of that society wherein they liue, what singular thing do ye? Do not the Pa­gans; nay, the very brute beasts the same? Hearken therefore to the coun­saile of the Apostle, willing vs to do all things in loue, which will make vs to respect our neighbour as well as [Page 43]our selues, and in seruing our selues to serue others.

The next vertue required to your iust walking in your callings, Integrity. it is Inte­grity, that you do vnto euery one that which is right, making your ware substantiall, and your price e­quall, that you may giue as good as you take, auoyding all wrong, de­ceipt, and oppression. To which pur­pose, I beseech you, Reasons to perswade louing and iust dea­ling. to consider of these few reasons, why you ought af­ter this sort to cary your selues in your vocations.

First, 1 if you do not deale louing­ly, and vprightly, it will cost you no lesse then the losse both of Gods fa­uour and kingdome: for it is written, that vnrighteous persons shall not inhe­rite the hingdome of heauen. 1. Cor. 6.9. Therefore looke to it, for as sure as God spake this, Non tollitur peceatum, nisi restitu­atur rable­tum. so sure it is they shall neuer be saued, that deale deciptful­ly, except they repent, and restore if they be able. Againe, if you deale sub­tilly [Page 44]and deceiptfully with your neighbours vttering bad ware in stead of good, or bad and good to­gether (as if all were good) or good ware onely at too high a rate, you shall giue testimony to the world, and to your selues that you are his chil­dren, who is the father of lyes.

We vse to terrifie our children from lying with this argument, 2 be­cause they that lye are the diuels chil­dren, and in the 13 of the Acts, Paul doth conclude Elymas to be the child of the diuell, because he was full of subtilty: doth it not then stand you vpon as you would not be counted the children of such a father, to ab­horre a deceiptfull lying tongue, and false weights, both which are as abho­minable to God, as they be pleasing to sathan.

Adde hereunto that you cannot deceiue, 3 and wrong others in your dealings, but that you much more deceiue and wrong your selues, for [Page 45]by vncharitable and vnrighteous practise in your callings, you giue a deepe wound. First, to your consci­ence. Secondly, to your credit. And thirdly to your state. Your conscience by your sin takes a greater gash then any sword can giue vnto your flesh, and it cannot but be a great bleamish to your reputation and names, when you gaine the report of vnhonest, and vnfaithfull dealers, the very fame and noise whereof will be as a sharpe and strong scourge, to driue away from you all your customers.

Thinke vpon these things seriously when you are tempted to any false­hood and iniury, & do but aske your selfe, at that time, when you are about to offer it vnto others, whether ye could be pleased to haue it done to your selues, and if your conscience tell you, that you your selues would not be ill dealt withall; then take heed how you offer ill measure to others. For this is the law, and the Prophets, Mat. 7. [Page 46]to do to others as we would be done to, I am sure if a smith, Pewterer, or Ioyner, if he haue to do with a Tai­lour, he will looke to haue all his cloth put into his garment, or else to re­turne to him that which is too much. Let the Smith and the Cutler do like­wise vnto others: and the rather be­cause if your ware should not be sub­stantiall; it may proue not onely hurt­full to such as vse it, but turne to the harme and vndoing also of many o­thers, as if a sword haue not a strong backe it may breake, and be the ouer­throw of an army, if a strake be not firme it may ouerturne the wagon, and the passengers, as is often seene by lamentable experience, if a plough be not sharpe it will make no furrow in the earth.

Finally, 5 that we may draw to an end, among innumerable reasons which may preuaile to hold you in a louing and vpright course one toward another, be ye alwaies mindfull of [Page 47]your death, and of the last iudgment. For would you seriously thinke vpon this, and beleeue that you are mortall, brittle, and glassy creatures, and of a daies continuance, like to the smoake that vanisheth, like to the weauers shuttle, and to the Eagles, that passe & flie away swiftly, hastening to your graues, as the day to an end, hauing death euer at your elbow, ready as a sergeant, or baylife to arrest you: 6 and withall ponder this, that being dead, you must come before that al-seeing, seuere, and mighty Iudge: whose knowledge you cannot deceiue, whose power you cannot auoid, whose iustice you cannot escape, and whose wrath you are neuer able to abide. These meditations being imprinted in your hearts, would moue and bow them (were they as hard as flint) to relent for your mis­dealing past, laying hold on Gods mercies in Christ for pardon, and conscionably to looke to your steppes [Page 24]in time to come, and surely if so ho­ly men as the Apostle Paul, and the Euangelist Timothy did set before their eyes the terrour of that day, 2. Cor. 5.10. 2. Tim. 4.1.2. and the comming of that dreadfull iudge that they might hold themselues the better to the duties of their callings, let not other men thinke if they neglect such meditations, that they shall well and worthily discharg their workes? That ancient father Hierome professed of himselfe that whether he were at home, or abroad, in worke, or recreation, eating, drin­king, walking, talking, sleeping, wa­king thought still he heard a trumpet sound, & a voice saying vnto him, arise from the dead and come to iudgement. Blessed are they that are thus watch­full, alwaies thinking vpon their own ends, and the worlds end, that when the Bridgrome commeth either, to euery man particularly by death, or to all generally by iudgement, he may find vs all ready & prepared, with the [Page 45]good seruant in the Gospell, hauing our loynes girt, and our lampes bur­ning that we may enter with him in­to his ioyes, which God grant euen for Christ Iesus sake, to whom with the Father, and the holy Spirit, be all praise, and thanks­giuing now and for euer. Amen.