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 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 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 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
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 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 The reason of it is playne the greater perfection a man groweth and attaineth vnto in his calling the more good he shal be 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 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 Cunni-catch 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
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 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
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 careleâ—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 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 accoÌ„pt aswel for
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 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 wil be 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 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 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 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 FINIS Errata PAg. 1. line last read genuine p. 2. l. 4. adde the l. 13 r. mentioned p. 4. l. 20. r. Prosecution p. 5. l. 9. read giue in p. 6. l. 1. read seeking p. 7. l. 1. read from p. 10. l. 10. read ergo course l. 17. course p. 12. l. 17. adde and p. 13. l. 3 read spoute into l. 19. adde vm twice p. 16. l. 29. leaue out Thirdly p. 17. l. 2. leaue out the l. 7. read by l. 10. read bona nascuntur l. 11. bona p. 21. l. 23. read in a p. 22. l. 20. premised p. 23 l. 18. r. an p. 24. l. 15. r. deuil l. 18. r. idlesbyes l. 19. vsurers p. 26. l. 21 r. expresse l. 22. r. yea p. 32. l. 25. 4. r. customers p. 34. l. 18. adde of p. 37. l. 4. r. this l. 9. r. his p. 39. l. 5. r. you p. 40. l. 21. r. nor feare the faces l. 25. r. charge To the Reader THinke not Christian Reader that I take any delight to be seene in Print and thereby to bring my selfe vpon the Stage of the World and vnder the censure thereof I haue little reason to take delight heerein if I consider the readines of many to carpe and rather to finde faults happily where there be none then to mend any or my owne insufficiency to this worke Yet what will not Ionathan doe for Dauid At the earnest seeking of my Christian friends whome this specially concerneth haue I bene drawne to consent to the publishing of this worke If you finde good in it or by it pray for Gods blessing vpon it and for me though the most worthles of the Lords worthies that I may by my Ministerie fetch water that is teares of vnfained repentance out of the hearts of the vncircumcised Philistines to their saluation and the praise of his glorious grace who is blessed for euer Farwell Thine in Christ Iesus WILLIAM HOLBROOKE Doct. Reas Reas Motiues to perticuler callings 2. Coll 3.12 Doct. Reas Reasons why Vsury no calling of God Rules to be obserued in working in particuler callings Doct. Reas Rules to the obserued in attaining skill in our calling Rom. 8.11 Doct. Causes why this Trade is so basely esteemed from others Causes in Black-smiths