A SERMON Preached before the Ancient Company of blacksmiths in S. Marie magdalen's Church in London on Saint john Baptist day last. 1611.  
By William Holbrook.  
LONDON, Printed by E. A. for Nathaniel Butter, dwelling at S. Augustine's gate in Paul's Churchyard.  
1612.   

TO THE ANCIENT company of Blacksmiths in London, & especially to the Master, Wardens and Assistants thereof, all grace & happiness in this and the life to come.  
POndering with my self (beloved) to whom I should dedicate this labour, I found none that had greater right or claim to it then yourselves: at the request of some of you it first began to be, & came to be sounded viva voce in the ears of you and many other. At the earnest request of the some it now cometh forth to a further view, which I thought should never have seen the Sun any more. Further, the matter of it in some part concerneth you only, and was particularly dressed and served for your instruction; though there be many dishes common to you and others to feed upon, for these respects me thinks I should wrong you, if I should dedicate it to any other: My desire in penning it, is the same it was in preaching it, that you may be edified and taught to live soberly, righteously, and holily, in this present world, & I have peace of conscience both in the one and the other: I affected plainness in speaking, so I have in writing, and therein kept myself as near as I can, with the help of my brief notes, to the method phrase and matter, I observed in the delivery of it. Accept it according to the worth of the matter, look upon that, not upon my rudeness in handling it: the meat is good, though happily an other Cook might have dressed and served it in more skilfully. Thus I leave it to your charitable and christian acceptation; and you all, to the blessing of him who is blessed for ever: To whom I will pray (that as in publishing this labour, I have satisfied some of you) you all may according to the desires of my heart, receive profit and instruction by it.  
Your Christian friend, and hearty well-wisher: WILLIAM HOLBROOKE.   

A SERMON PREACHED BEFORE THE COMPANY OF blacksmiths.  GEN. 4.22. 
And Zillah also bare Tubalkain who wrought cunningly in every craft of Brass and of Iron.  
Being laboured much (beloved in him who is blessed for ever) to preach at this assembly, I was no little time before I could meet with a Text answering the persons and occasions: At length I found this Scripture, and have laboured the same, I hope according to the true & geminine sense thereof, & for your profit, so that I shall neither wrong you nor it, in the handling thereof. In it, we have a commendation both of the antiquity, necessity, and lawfulness of your Trade: though in posterity of Lamech, no disparagement thereof, God bringing light out of darkness, and good out of evil: so herein ordering and disposing this posterity of Kain, that though they will not give themselves to the worship of God, yet by them he bringeth forth skill, both in liberal arts, and mechanical trades, for the good of all: of liberal arts in jubal: of mechanical, trades in Tubalkin, in this Text mentioned: who is commended unto us by his parentage, and that on both sides, by Father who was Lamech, by Mother who was Zillah, his second wife, in whom Polygamy, or Bigamy, bebegan: Secondly by his trade or calling, in which four things are to be considered: First, that he was not idle but had a calling: Secondly, that he wrought in his calling: Thirdly, the perfection he did grow to and labour after, in these words He wrought cunningly: Fourthly, what his calling was, to work in Brass and Iron. In these have we seen the special things in this Scripture to be considered: for the words, there is some difference between the original and translation, which is to be observed for the clearing of the Text, and the making of better way, to the doctrine and instructions. The difference is herein, Whereas the translation is, He wrought cunningly, the original (according to the learned translator) is verbatim, he sharpened, or put an edge to Brass and Iron, metaphorically speaking, that as a man finding a blunt knife or tool, doth set an edge thereupon; so did Tubalkain, finding this work, he laboured to bring it to a better perfection than it was before. That it was before, it is very probable, if not out of question, as Tremelius and junius hereupon with others observe, because Kain tilled the ground before, which he could not do 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 several doctrines from the same deducted. And first we will observe somewhat more generally, considering him a wicked man, yea the son of Lamech, by whom Polygamy or Bigamy first came in, one of cain's brood, separated and removed with the rest (as in place, so in profession) from the fear of God, yet had he riches and a trade, yea he excelled all 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 observe this doctrine, that the wicked may equalize, 
Doct.  yea out go the godly and dear servants of God in these outward things, in having wives, children, riches, skill in trades, and the like; which in general the Preacher experimentally confirmeth: saying in his ninth chapter, the 1. & 2. verses, I have surely given my heart to all this, and to declare all this that the just and the wise, and their works are in the hands of God: and no man knoweth either love or hatred of all that is before him. All things come alike to all: and the same condition is to the just 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 do not sufficiently bring light to the point, it may be cleared further by considering in particular instances, how the wicked have matched, yea exceeded the godly in these things. For wives and children; did not Ham equalize japheth and Schem? Gen. 10.6.21. was Ishmael behind Isaak? Gen. 25.12.16 and had not Esau wife and children as well as jacob? In riches; did not Dives exceed Lazarus? But to hasten the further execution and clearing of this point, by reason, I will add these further proofs, for the undeniable convincing of this truth, job. 21. ver. 7. where job showing this very thing, speaketh thus: Wherefore do the wicked live and wax old, and grow in wealth? their seed is established in their sight with them, and their generation before their eyes, their houses are peaceable without fear, and the rod of God is not upon them: their Bullock gendereth and faileth not: their Cow calveth and casteth not her Calf: they send forth their Children like Sheep, and their Sons dance, they take the Tabret and harp and rejoice in the sound of the Organs; they spend their days in wealth, and suddenly they go down to the grave. And who be these? even such as say to God Depart from us for we desire not the knowledge of thy ways. Who is the Almighty that we should fear him, and what profit should we have if we should pray unto him? as plainly 〈◊〉 job, doth the Psalmist in Psa: 73. see the 3. ver. to the 13. and in jerem 12.1. and 2. giving evidence to this doctrine. Lest this should seem strange to any, that these matters should go thus with the wicked, it will not be amiss to consider some reasons why so that should be; And surely the Reas. 1 Lord suffereth things thus to be, and the wicked thus to far, because he will be merciful unto all, and let the rain fall aswell upon the unjust as the just. Secondly, because he will leave the wicked Reas. 2 without excuse, giving him what his heart desireth, and more than their heart can wish as the Prophet saith, for what doth he wish, but wife, children, riches, and cunning in the things which he dealeth with beyond others? and having these, refusing the fear of the Almighty, what can he say for himself; but plainly accuse himself as a worthless creature? Thirdly, they have more time and means than God's children to compass these things, and to excel the godly therein, for first they spend much time in plodding, carping and caring, & striving to be excellent and great in these outward matters, which the Children of God spend in speaking better things. Secondly they have larger consciences, they fear not an oath nor false dealing; so they have it, they be not troubled with the manner and means how they come to it. It needeth not then any whit seem strange to any, that the wicked should herein excel the godly; which being true, Use 1 it learneth us these things. First, to take heed of falling into the common errors of the world, who judge men happy or miserable, as they want or abound in these things. Alas, oft times the fairer the outside the fouler the in, and most commonly the more outward riches the less grace; Let us then take heed least by measuring with an earthen rule, and weighing with a corrupt balance, we condemn the generation of the just, and commend whom God condemneth, Use. 2 so shall we judge as God judgeth. Secondly, this learneth us not to be proud of these earthly things, if we have them, for what have we if we have wives, children, goods, and profitable trades, but what a damned and repobate caitiff may have and hath? And why should we be proud of that which cannot, nay doth not one jot make us less or more acceptable with God? for nothing availeth in Christ but a new creature: vain men than they be, and void of spiritual understanding, that bless themselves in these things which a man may have, and from them go to hell. Did not Dives go from his riches thither? Haman from his wife and friends? judas from his learning and skill in preaching? It is the best then to esteem these things dung, and if we will think any thing the better of ourselves, for any thing, let it be for this, that we are found of & in Christ jesus. Thirdly, this should learn us, not to strive Use 3 to much to get them or retain them, nor to be discontented if we want them, as the manner of some is: alas what folly is it in men to carp and break their sleep night & day for these things, in which a fiend of hell may equalize them? and yet such fools are there that labour more for these, then everlasting riches; as though earth were heaven and heaven earth. Oh that such would know that they may have these things and yet go to hell notwithstanding! it would make them sure to labour for better things and to make their election sure. Fourthly and lastly, it should Use 4 make us to seek first the Kingdom of God and the righteousness thereof, yea all the saving graces of the spirit which the wicked cannot attain unto. We desire naturally to excel others, to have better fare, finer cheer, costlier apparel, and fairer houses than others: in these we cannot be so exquisite, but the wicked, yea Lamech, and Dives a firebrand in hell may match us. In spiritual things, only in Christ jesus we may leave them behind us, and excel them: let us therefore with David, continually and unfeignedly pray that he would incline our hearts to wisdom & not to covetousness: & that though riches increase, we do not set out hearts upon them. Thus much for the first point of doctrine drawn from the general consideration of this wicked man, and his father Lamech so outwardly graced and dignified.  
Let us descend to a second, out of the words, namely, from the description of him from his mother, who is named by her name, as also set forth by the fruit of her womb, which is a special outward blessing & end of marriage. Now in that it is said And Zillah also (that is she whom he took to his other wife, & so fell unto Bigamy, and did procreate and bring forth children as well as the former, which was his lawful wife, for it was God's institution that every man should have his wife to avoid fornication: we learn, The Doct. 2 prosperous outward success of external things, is no good argument to prove the lawfulness of them, Zillah with whom it is unlawful for him to marry (Addah his former wife yet living) nay with whom he so living committeth adultery, hath children aswell as Addah, and in that respect it seemeth as good and as lawful as his marriage with Addah: but to reason from the success: Of these things concludeth not according to the truth. Abraham his going into Hagar his Maid, his wife, her giving of Hagar to him to wife, nor his obeying of his wife therein, were warranted by the conception and procreation of Ishmael. And so might I say of Reoboam taking eighteen wives and threescore Concubines; this was not warrantable, because he had 28. sons and 60. daughters 2. Chro. 11.21. 
Reas.  The reason is at hand, not only because these successes do consist partly of natural causes, but also God doth let these have success sometime for the shaming of those that commit this sin, whereas otherways happily it would not come to light; Which being so, it plainly appeareth, that the success of these things argueth not the lawfulness of them. From which we may learn: First, Use. 1 how false the ground of men, (common in the world, whereby they measure their judgement) is, viz. ye see God bless it, and therefore it is good. Alas poor fool, dost thou measure God's blessings by the outward success? nothing less should you conclude; and yet this is the rule of the world, as in case of marriage, parties marrying not in the Lord and without parents' consents, yea contrary thereto, If they live peaceably (as there is a peace amongst the devils) and have children & prosper in this world together, presently say the men of the world, was it not pity but that they should have been 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 caitiffs, as Haman and his wise: but let such know they have committed a fearful sin, and their marriage was displeasing unto God, not withstanding the outward success thereto. And thus to conclude from the outward success of things doth keep many in impenitency, as those that thus unlawfully marry, and such as increase themselves, and wax rich by sinful courses, by fraud, lying, cozening, false weights; by riding, buying and selling upon the Saboth: God prosper us (say many) in outward riches, go, my cause is lawful. Alas poor man, thy proof will not hold out, when it cometh to be tried by fire and the balance of sanctuary, which is the revealed truth of God: in the mean while, know there is bitterness in the end, and in fine, it will hurt like a serpent and bite Use. 2 like a Cockatrice. Secondly, let this learn us to look the manner of our causes, and our lawful proceedings in them; so may we look for God's blessing upon them, whether in marriage or any other course whatsoever: otherways we may have the outward blessing and an inward curse: yea, for want of repentance for undertaking Use. 3 of the course unlawfully, go to hell. Thirdly, let us take heed of following a multitude to do evil in this case: this is the world's motive, to under take such and such things, because they see others wax great upon the earth by them: let the courses be never so unlawful, if we follow them we shall be overtaken with the deceitfulness of sin, and like the poor fish, for greediness of the bait, catch the hook and all. I know it is a fearful and dangerous temptation, to see the prosperity of any course. But let us labour more to be strong in the might of the Lord against that, always keeping ourselves in, with that sayof our Saviour. What will it gain a man to win the whole world, and to lose his own soul? truly so do all such that be carried away with lies, deceitfulness of sin, they play (as we say in the proverb) wily beguilie, they deceive themselves most of all, as Esop's dog did, who (as the fable reporteth) for the greediness of more, snatched at the shadow of that piece of meat he had in his mouth, & so for a shadow lost the substance. So much for this second point. We will proceed to the next, gathered out of the description of him by his mother: whence we observe for our third Doct. 3 point, that it is a common and usual course with the holy Ghost, to observe children, and to describe them by their mother, a special course I say of the holy Ghost, to set down the mother of the child, 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 David's 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 David his father, is set out to us by his mother. Ibidem. v. 10.11.12. His mother's name was Maacah the daughter of Abishalom. jehoash set out by his mother whose name was Zibiah of Beersheba. 2 Regu. 12. 1. Amaziah likewise, Who did uprightly in the sight of the Lord 2. Chron 25.1. his mother's name was jehoaddan of jerusalem. jotham in like manner 2 Chron, 27.1. Hezekiah also set out by his mother. 3. Chron 29.1. his mother's name was Abiiah the daughter of Zechariah.  
For that we see hereby how frequent a thing it is for the holy Ghost to observe 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 us these lessons. First, Use. 1 it should teach the mothers to take a special notice of themselves (seeing God doth) that they keep themselves chaste, and carry themselves unreproovable unto amongst their children: yea this appertaineth to mothers in a special manner, because their children suck of them (if able to give suck) except more unnatural than bruit beasts unto 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 have grace wrought in them, therefore they should carefully observe themselves, that they so carry themselves that no evil example, much less evil instructions may be given.  
Oh let it be thy care, especially who art a mother, to have a special eye to thyself how thou walkest, talkest, workest, apparrelest thyself before thy children, speak thou & teach them to speak the language of Canaan, and with thy natural milk they suck from thy breasts, labour to speak unto them the heavenly milk of the word; be thou appareled so frugally & christianly that they may observe thee & follow thee therein. Remember, example prevaileth more than doctrine; & as the Apostle saith in another case, give no offence to the jew or gentile, so say I to all mothers in this case, observe yourselves in your whole carriage amongst your children, that none may observe aught but what is good, & to edification amongst you. Remember the Lord observeth you: he had need to look to his carriage & behaviour when the Lord so eyeth & observeth. Secondly, this teacheth men unmarried to be careful in choosing of Use. 2 their wives with whom they match, and to observe them well before they make that match with them: quod semel statuend. diu deliberand. Consider their equality for religion, condition, disposition every way, if thou respect thyself & thy posterity, which thou mayst look and pray for, upon the using of that ordinance: Whosoever would have good children, let him look that he take a good wife, that may promise him much comfort that way. The beginning of comfort in children is to begin thy family with a gracious wife, as Isaach did, of whom it is said: she comforted him after his mother's death. In nature this is a right course, he that will have good fruit, must store this ground with good plants: a man cannot look for apples where he planteth a Crabtree stock: no more can a man look for good children where he marrieth a wicked wife. I know God may for the husband's sake sanctify the children, (he being gracious) but it is not usual, for oftentimes God punisheth the rash and unwarrantable matches of many of his own children, with monstrous children; Of such matches came Giants and monstrous persons in former times: of the like, came monster, yea, sons and daughters of Anak: If not in quantity, yet in quality and condition in our days, as daily experience telleth us: yea, often times such matches are rewarded with children, misshapen in bodies and Use. 3 souls. Thirdly, this should learn husbands to observe their wives, & not to endure profane, unchaste, immodest behaviour in them: as immodest behaviour in word, in looks, in apparel, neither niceness in meat, drink, or the like, lest their children learn thereby, and their examples do more hurt than thy instructions can do them good: for often times it falleth out, that an evil example doth more hurt in one day, then godly exhortations can do good in a whole week. Let husbands than look to their wives, dwelling with them, as men of knowledge, giving honour to them as to the weaker vessels, approving and commending them in what is good; disproving and disliking what is evil: and by all good means labouring the redress thereof, that it be not at the length too truly said, like mother, like daughter, which meeteth with the remissivenes & folly of many husbands: who for fear of displeasing their wives, fearing them more than God, yea making their wives Idols; whereas husbands should please their wives in that which is good and to edification, let evil humours so dwell in the head that the whole body at the length is tainted therewith. And so much shall suffice to have spoken of this point.  
We will now come to the next description of him, & that is from his calling: wherein we observe these four things. First, that he was not idle but had a calling; which offereth this point of doctrine unto us, (considering him as a mere natural man) without conscience of God. It is against Doct. 4 the light of nature that any man should live idly & unlawfully, and without a particular calling: The scripture every where urgeth thus, that every man should have a personal calling 1. Cor. 7.20. giveth witness thereto, commanding every 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 irrevokable, Gen. 3.19. that every man should in the sweat of his face (that is in some calling wherein he may labour) eat bread till he return to the earth. Yea God would have Adam not to be idle, nor always to be praying and praising God, therefore he put him in the Garden to dress it. 2. Thessa. 3.12. Paul there (reproving such, that under a show of being Christians, and amongst them, did neglect to labour, but lived upon other men's labour and at other men's trenchers, joining himself in commission with the rest of the Apostles, and the rest with him) confirmeth this saying, we command and exhort by our Lord jesus Christ, that they work with quietness and eat their own bread. God making of the world in six days, was to teach us this, and our Saviour Christ his working of the Carpenter's trade, until the time of his public office in the Church. Which being so, it first teacheth parents not only that they be careful to bring up their children in instruction and information of the Lord, but also that they train them up in a particular and personal calling; The holy men of ancient times, (both concerning their sons and daughters) have done so, yea, though great and worthy, without question able to have kept them though they had done nothing. Adam brought up his sons in callings, so did jacob his, and Laban too.  
Let parents than look to this, and that not only Patres Corporis, but also Patres Patriae: if the former fail, let not the second, to see men brought up and trained up in particular callings: which if it were carefully observed, there would be a healing of many evils in the whole land, and in particular in this City. Thirdly, for what is the cause of so much idleness, beggary, coney catching and shifting, yea and whoring in this City▪ but this, that men do? not of conscience set themselves to labour in particular callings, and the Magistrates do not see the good laws to this end made; executed.  
If they will not of conscience fall to this course, let them be constrained be law: the Magistrate should not bear the sword for nought, or be like a player upon the Stage, to play his part & away: ex malis moribus bon inascunter leges, yea, let me somewhat alter that, and say also malis pro moribus boni leges. Secondly, this should teach children willingly to submit themselves to be trained unto, Use. 2 and cheerfully with all good conscience to go on in performance of their particular callings: and not only children, but also all such as have lived idly without a calling a long while, let them fall to this, knowing they have sinned against the light of nature: yea, Tubalkain of cain's brood, and lamech's son, shall rise up in judgement against them, except they fall to some personal calling.  
Oh let such fall now to a calling! it is no shame to begin to do well, but it is a shame to live out of a calling: And that I may persuade them to it, and others who stand in any calling, cheerfully to go on in it; I will lay down some motives to persuade every man to a personal calling. 
Motives to particular callings.  First Idleness is the mother of all evil, and an occasion for the devil to draw men to evil by, yea, what occasion of sin doth not the devil take to draw men to, that be without employment; Let the Sodomites judge: Did not he draw them as he doth many with us from idleness to fullness of bread, and belly cheer, to make their belly their God? and from that to pride, and from all, to be void of compassion to the poor? Nay, let the dear servants of God, when they have but for a while (without warrant, and more than needed) ceased their businesses? witness this, did not the devil tempt David and draw him to adultery, & from thence to murder? & when? when he was idle, sleeping upon his bed: when he was needlessly walking, (when he should have been otherways employed) upon the Roof of his house: and doth he not draw most in our days to the like? yea, to fearfuller sins, being idle; for as one saith, if thou have nothing to do, the devil will arrest thee for his service. Oh how should the consideration of this move every man to betake himself to a particular calling, it being such an excellent means to keep a man from sin, and from advantaging of the devil! Secondly, consider that thou living and not labouring in a particular calling according to thy place, thou neither eatest thy own bread, drinkest thy own drink, nor wearest thy own apparel: for so the Apostle insinuateth, when he saith We command that they labour and eat their own bread: 
2. Coll 3.12  oh consider what a base thing it is to have no clothes, no maintenance of a man's own! so base is every one that is able, and will not walk in a particular walking, but giveth himself to idleness, sporting, eating and drinking, and live as though there were no pleasure after this life, for such in truth there is none: sin lieth at the door for such, and will fly in their faces, nay gnaw their consciences one day in that place where shall be weeping and gnashing of teeth for evermore. Thirdly, thou must come to judgement one day, when thou must give account of thy stewardshippe how thou hast spent thy time, and what thou hast profited thyself. thine, thy church & common wealth by it; oh, it will be a fearful case at that day with thee, if thy conscience shall witness against thee, and say: thou didst neither profit one nor other, but hast lived like a Caterpillar here, living upon other men's labour; eating, drinking, and wearing that which was not provided for thee, nor thou never labourest for? let all Stage-players, Usurers, voluptuous persons, epicures, that say, ede, bibe, lude, post mortem nulla voluptas. Yea all such that spend their time in eating, drinking and rising up to play, making their bellies and their sports their Gods: consider this; their accounts will be fearful and greater than they are able to endure one day. And to these let me add all unprofitable callings, for which the common wealth is worse, not better, (being as the wens or warts upon the body) such are Dice-makers, Card-makers, Ale-house-keepers, and the like: never did, nor shall, good come by them, to the common wealth. Let such know, they have not been employed in a particular calling, appointed and allowed of God; these considerations propounded to persuade every man to a particular Use. 3 call. We will come to the last use of this point, which is to meet with the error of some, yea, their grievous sin, that will either cast off or wholly grow negligent in their personal calling wherein the Lord hath set them, by pretence of their general calling: but such must know that God hath so joined these together, that no man may put them a sunder: he is a monster which thus doth, and maketh the mother (which is his general calling) to eat up the daughter (which is his particular calling.) Also this meeteth with such that will bring up their children, very religiously, and instruct, and inform them in the ways of the Lord, conscerning their duty to God, but neglect to educate them in a special 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 be 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 every man and woman. Thus much of this point: We will come to the second thing in this calling observed by us; Namely, that as he had a calling, so he wrought in it; where observe we this point of doctrine, 
Doct.  That every man and woman must work in that calling and trade, the Lord hath called them unto: the former places prove this. Habel wrought in his calling; and this is much commended unto us, in the description of the good wife. She lieth not on the one side, but she seeketh Wool and Flax, and she laboureth cheerfully with her hands, she girdeth her loins with strength & strengtheneth her arms, she putteth her hands to the wheel, & her hands handle the spindle etc. Pro. 31.13.17.18 ver. etc. She is not like the Idle housewives of our time, who having business to do in the house, will lie on the one side and think what they may eat, drink, and wear; or whither they may go to spend the time: or if they do any thing, it is but to sit upon a stool and a cushion, finding faults but mending none; Such a wife doth her husband little good I think, I am sure much hurt. That which is here spoken of a woman, the weaker (and teacheth that sex what to do, is not to be idle but to work in calling & place the Lord hath allotted them unto) is spoken much more to commend & teach men to do it, being the stronger. The reason of this point is clear, because God hath ordained callings, 
Reas.  to keep men from idleness, not to draw them to it or to continue them in it. But before I come to show what uses this doctrine learneth us, let me free it from exception. I know callings be of divers sorts, some mechanical, some liberal. Also I know that in a calling there may be divers labours; as in a Ship, some to climb the ropes, others to guide the Stern etc. And to perticularise according to the present occasion in this trade of blacksmiths: some labours be heavier, some lighter, some hotter, some more temperate: as some must blow the fire, some must attend the heat, and take it whilst it is hot: some file, some oversee and set out the work. Now I do not say that every man must work in every of these, But in this Trade (he being able) he must work if not in the stronger and heavier work, then in the lighter; but in labouring, to be freed from the heavier, take heed of too much ease, lest so at length thou grow weary of all, and will do nothing, neither heavier nor lighter, all is too heavy for thee. This being promised by way of anticipation, the doctrine Use 1 affordeth us these uses. First, to conclude usury to be no calling of God, and consequently they that live therein, to be out of any lawful calling, & so out of God's blessing and protection; for God will give his Angels charge over us, to keep us in all our ways, 
Reason's why Usury no calling of God.  and not else; Now this is no way nor calling of God, because a man may live therein without any work of his: he may lie on the one side as a swine in a Sty, or do nothing but eat, drink and rise up to play, and yet his Trade never a whit hindered, his Trade goeth on; oh riches of iniquity, that be so gotten without thy labour, that eatest what thou didst not labour for! surely without repentance, thy money must perish with thee, thou art never able to justify thy calling to be of God. Secondly, it is the means of idleness, not a means to keep men from idleness. Thou wilt say thou dost take pains: what I pray thee, except it be to go or ride at the day to receive thy money or to renew thy bonds? And few do so, for it is most commonly brought in, or else better it were; for you have a bond with two hooks to hook them to you, if they come not, and that with vengeance; but to thyself: Is this thy labour? This thou mayst do and spend thy greatest time in idleness; and this thy labour is but in the service of the devil, and coveting in evil, covetousness to thyself. In the second use 2 place it meeteth with such, that (having lawful callings wherein they have lived, and may live profitably to the Church, (and common wealth) and comfortably to their own souls, yet (that they may live at ease) cast off their calling, & betake themselves to live gentle man like: beastlike do most of them live, spending their time in hawking and hunting abroad, in chambering, wantonness, carding, dicing, and excess of eating and drinking at home: these, what will they say at that general account and audite, when God shall ask them how they have 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 Saviour, how he came in thither not having on a wedding garment?) was speechless: so will it be with these men that have left their callings to follow an idle life, they will not be able to say any thing for themselves, their deluded consciences that now speak for them, will then speak against them, and be more than a thousand witnesses for their condemnation: what will Christ say and do to them, which he findeth without a calling? as he said and did to the man aforesaid without a wedding garment: he will give them to the devils and bid him bind them in chains, and cast them into utter darkness, where is weeping and gnashing of teeth forevermore. This shall be the doom of all idleness & usuries at that day that so live, & so die. Thirdly, Use 3 this encourageth all that have callings, to work therein, and to live profitably to Church and common wealth, notwithstanding all the imputations of careless, worldly & conscienceles men to the contrary, who will be and are ready to say of a diligent man in his calling (because he will not run with them to all excess of riot) that he is a miser, and earthworm, and mere worldling. Let not these make thee negligent or to offend by carelessness: But because I know a man may offend this way, viz. by too much following his particular 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 worldliness, nor carelessness, lay down divers rules to be observed of us in our working in our particular callings. 
Rules to be observed in working in particular callings.  First we must look that the daughter do not eat up the mother: that is, that our particular calling do not eat up our general, which is the fault of many, not only of worldlings who altogether devour their general calling by applying themselves without reason, and ceasing to their particular, (except it be when they are constrained to come to public exercises of religion) but also of many christians, who too much taste of the old man herein, that when they should be in prayer with their family's evening & morning, they be either sleeping in their beds, or plodding about the affairs of this present life, so that they seldom find times to appear before God; if once a day, they think that a great matter: nay I would that were not often omitted too for any matter of profit coming in: is not this to make the daughter to eat up the mother? If not altogether, yet that it is in a greater part, it is more than manifest: let us then ever hold this fast, that as the mother is not to eat up the daughter, so the daughter is not to eat up the mother. Secondly, that we sanctify our calling unto us, by the word and prayer. 2. Timoth. 4.5. Is this the course we must take in our callings? alas how few be there that so do, who begin and end their works with the word and prayer? not one of twenty▪ well let us, knowing that it is our duty, begin and end our calling thus; it is a fearful and irreligious course to set upon our works without prayer, we cannot go on in them with any assurance of God's blessing and good speed therein, for ask and ye shall have: what a fearful course is it then that most do follow? they go to and from their works, as the dog to and from his kennel. And as in every company this is much neglected, so not the least amongst your company of blacksmiths, though amongst you, God be blessed, he hath his number, and of them this practised, as I know upon my own experience, whose diligence let it provoke the rest.  
Thirdly, that we be diligent in our calling not like the sluggard, or the drone in the Hive, but like ihe Pismire and labouring Bee, taking the time whilst time is; whilst the sun shineth making Hay: which condemneth such, that though they will not be altogether without a calling, nay more than that, will sanctify it by the word and prayer evening and morning, yet will be negligent in it, either to late at it, lying upon their bed, turning them with the sluggard, like the door upon the hinges, folding their hands & crying, yet a little more sleep, or else tattlers in their business, omitting many days (with a show of walking in their calling profitably) but in truth nothing less.  
Fourthly, you must use faith in your callings, using the means and submitting the success unto God which careth for us. This is contrary to the practice of many, who tie their gettings and comings in, to their own industry, and so make flesh their arm, and sacrifice to their own nets.  
Fiftly thou must not be all for thyself, looking at thyself alone in thy calling: Love seeketh not her own but the good of another as well as of thyself; this is contrary to the quality of most, that think they may get as much as they can, and that every man is to make the best (that is the most) of his own. But alas we must look that others gain as well as we, else how do we deal as we would be dealt withal? and do as we would be done unto? we must not say and do according to the old proverb, Every man for himself, and God for us all: but as the Apostle saith, we must bear one another's burden, and not so deal that we may be eased and others grieved.  
Thou must use patience; yea, labour with patience in thy calling, not making haste to be rich, murmuring, grudging, or repining, if God answer thee not in these outward matters, as he doth others, but submitting thy will unto his, to use the means appointed of God, and so to be contented with the Lords addition, yea with meat, drink, and raiment; we have need of patience, that after we have done the will of God, we might receive the promise. Hebrews: 10.36. job as well contented with Gods taking away as giving to him, the Lord giveth and the Lord taketh away, blessed be the name of the Lord.  
Seventhly & lastly, we must look to our spending aswell as to our getting and keeping, for we must give account aswell for every penny we lay out as for every penny we bring in; we must look to this, because we may spoil all our diligence by this sin many ways, either by spending too much & not providing with the Ant for the winter, and joseph for a dear year, or else by spending too niggardly, having riches and not a heart to use them, one of the evil sicknesses under the Sun, which Solomon speaketh of. As many sin this way, so many especially of you the blacksmiths trade, and in the exesses for the most part, working for a while and then loitering, you sinfully spending until all be gone.  
I know your trade is hot and fiery and so will require drink, but ye must the more pray and be circumspect over yourselves that ye sin not in drinking, the devil being ready to take that occasion to make you misspend your precious time and money, for both which you must one day give an account. Whether ye eat, or drink, get, or spend, or whatsoever ye do else, remember ye should do all to the glory of God. Thus have we finished the second thing in his calling, namely, that he himself did work in it: from whence we will proceed to the third, and that in his perfection and skill in it, labouring the perfection of it more than before any had: whence we will observe this point of doctrine. That it is lawful, 
Doct.  yea meet & necessary and the duty of every one to grow to a perfection in his calling wherein the Lord hath set him, as much as he can. Which that Parrable of the talents, put forth to servants, witnesseth, he being most commended that had best used his talon, and to the most advantage of his master. That which S. Paul urgeth upon Timothy in his particular calling and function of the ministry, proveth this point. 1. Timot. 4.15.16. saying, These thing exercise, and give thyself unto them, that it may be seen how thou profitest among all men. Mark what he saith, he would have him so to carry himself in his ministry, that it may be seen that he increaseth in the gifts thereof; and therefore in the next verse, commandeth him that he take heed unto his self and unto learning, and to continue therein, for in so donig he should save himself and them that hear him: and for this end that he may grow to perfection in his ministry, he adviseth him. ver. 13, going before, to give attendance to reading, to exhortation and to doctrine. This which he urgeth in one calling is true in an other, though there be difference between the excellency of the one, and the other, the contrary to this is condemned in the sluggard, who always pretendeth many objections to hinder him from his calling and going on in the same. Solomon speaketh Proverbs. 26.13.14.15.16. vers. saying, The slothful man saith, A Lion is in the way: A Lion is in the streets. As the door turneth upon the hinges so doth the slothful man in his bed. The slothful hideth his hand in his bosom, and it grieveth him to put it again to his mouth. The slaggard is wiser in his own conceit then seven men that can render a reason: Whence it is plain, that seeing the slothful man is condemned for that he will not diligently apply himself in his business and calling, and so go on in the same, but pretend many dangers and excuses, That it is commendable, nay the duty of every man to be diligent and to proceed to perfection in his calcalling what he can. 
Reas.  The reason of it is plain, the greater perfection a man groweth and attaineth unto in his calling, the more good he shallbe able to do to himself, his and others, which is a thing we lawfully may, yea must as much as we can aim at; which being so, this doctrine Use. 1 teacheth us. First, not to condemn men that we see to come and attain to greater perfection in their calling than others, so they labour lawfully: nay on the contrary side it is a matter they be highly to Use. 2 be commended for. Secondly it learneth every man in his special 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 gifts of the ministry, that he may be the better able to lay down the truth with soundnes of argument, & in the evidence of truth to reprove, convince, exhort and instruct: and so every mechanical tradesman, in his trade: but because a man may fall into many evils in labouring this, I will therefore for our direction lay down and commend unto us a few rules to be observed of us in labouring for more & more skill in our callings and professions. 
Rules to the observed in attaining skill in our calling.  The first whereof is this, we must take heed that our desire and endeavours to be skilful and perfect in these things, do not eat up, or surmount our desire, and endeavour to be perfect in better things, as most commonly it doth; the devil and desire of account and fame in the world, so bewitching us and overruling us, that we little care or study for perfection in that great profession, which is that one thing only necessary; any thing will serve our turn that way, if we 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 profession. Oh it is a happy thing where both these meet together, as they may, to be an excellent Christian and an excellent Tradesman or Artist; or if both cannot be attained unto, to excel in the best things, according to the Apostle his exhortation and counsel: 1. Cor. 14. Follow after love and covet spiritual gifts: As if he should say, if we will covet for gifts, be sure to covet spiritual gifts: indeed it is a commendable, yea a commanded covetousness.  
Secondly we labouring & endeavouring to be cunning in our trades, it must not be to Coney-catch others, as most do, which is a cursed skill and cunning: better were it to be without gifts, then to abuse gifts obtained: this is the end, wherefore most (I do not say all, I know the contrary both of this trade and others, God be blessed) do labour for skill, that they may blind and beguile the unskilful. But alas poor fools they most beguile themselves. For first they endanger their souls and bodies, heaping up (by such Cununicatching) curses unto their souls against the day of wrath. And for that they get, they bring Gods curse in with it, as a leprosy cleaving thereto, and to all the purchase therewith.  
Thirdly that it be not to be proud of it in disdaining of thy brethren, or to hurt others by showing of thy skill, purposely to draw customs from them, that is a fearful error and abuse of our skill; for the more skill we have in any thing the more we should be humbled. What have we that we have not received? and we should use our gifts to the helping not to the destroying one of another. Manus manum fricat. O how happy a thing it is to see brethren to dwell together in unity saith David: so may I say, how commendable a thing it is for to see brethren of one profession and trade, so to use their gifts, that every one is a gainer thereby and no man a loser: our common Proverb is worthy consideration in this case; it is merry in Hal, when beards wag al. Let it be thy resolution in labouring for skill in these things, ever to be the more thankful to God, and studious of better things, which few do: for labouring for these things & attaining to be skilful herein, they forget the main matters. 
Rom. 8.11.  Few or none say with S. Paul (although he in another case) we are debtor (because the Lord hath given us skill in this) to live not according to the flesh but according to the spirit: fewer with David what shall I render unto the Lord for all his gifts (and in particular for this) I will take the Cup of salvation and call upon the name of the Lord: nay rather do they say (if not in their words their courses show) I will eat more, and drink more, & be more proud than before, wretched is the case of such; And as our Saviour said of judas It had been good for that man if he had never been borne: so say I of these men, it had been good they never had attained unto this skill, so they had the fear of the Lord; for better is a little with the fear of the Lord then great riches with trouble. From these rules to be observed in our labouring for cunning & skill in our trades, we will come to the last use of this point, and Use. 3 so come to the next and last doctrine. The last thing that this point learneth us is, that if it be our duty to labour perfection in our callings & trades, which are momentary, and that which wicked men may attain unto; much more should we and all that profess the fear of God, strive to be perfect in our Christian profession: the benefit whereof willbe ever abiding, and be more at the last then at the first, unto which further than in a show hereof, the wicked cannot attain. Oh let us not forget to labour perfection herein, striving to be perfect as our heavenly father is perfect; if skill in anything be worth the having, then in this; and let us endeavour thereto daily, that we may be able to find out and meet with the subtleties and sleights of our spiritual adversaries, the devil, the world and the flesh and the deceits, our own hearts, which are deceitful above measure, and who can find them out▪ Alas it is nothing to be skilful in other matters, and without skill and expertness in this main matter, which is the one thing oneli necessary. And thus much for this point. Now come we to the last particular, in his calling, and that is what his profession and trade was: And the text saith, he wrought cunningly in every craft of Brass & iron: 
Doct.  whence we observe this last doctrine for this time, That the trade of working in brass and iron is ancient, and observable: Ancient, because here named when few others were invented; nay very probable more ancient, than this place convinceth it to be: for as much as in the giving of the sense of the words, I noted according to the judgement of the godly learned, as it is very likely Cain used iron instruments to plough the ground withal, after it was cursed; observable it is, because here the holy Ghost taketh notice of it, guiding Moses to set it down as worthy our observation. And not only here, but else 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 whom this sermon was specially provided, and also to us. First it teacheth you to bless God that he hath set you in such an ancient and commendable trade; Use 1 yea, in such a trade as he taketh notice of: it is no small benefit to have a lawful and good calling. We would think ourselves beholding to a King who should dispose us to a place of special note with him; how much more than to the King of Kings (in comparison of whom all earthly kings are as nothing, yea less than nothing) if he have disposed us to a lawful calling in labouring, wherein we may daily receive comfort, which we could not if we had laboured in an unlawful trade, as in making false Cards, Dice, and the like juggling tricks. No such tradesman (continuing these courses) can have any true comfort, when he considereth he hath spent days, weeks and years, in them, which have no warrant from God, nor never did bring good either to Church or common wealth: It may be they have gotten a living to themselves thereby; so doth the Thief by his stealing, the whore by her whoring, and the like: & so that reason will prove them as Use. 2 lawful as the other. Secondly, this should learn you again, that be of this trade, to observe the Antiquity and obseruablenes of it, and to walk worthy of it, that ye may gain credit to it amongst men, which few of you do (though some do blessed be God, yet most of you do abuse it, and dishonour God in it and by it, and thereby bring reproach upon yourselves, and discredit your callings; a fearful & common sin: you being herein like to the sons of nobles (I do not say you are the sons of nobles) the more ancient their house is & the more repute it hath had amongst men, the more proud and insolent they grow, despising other, and not only so, but also they more dissolute & disorderly they grow abusing what they have, the fearful sin, of such in our days; but so it should not be, neither with you nor them, the more ancient and observable your trade is, the greater note it hath with God, the more observantly walk you with God; for where God giveth much he looketh for much again: would not you judge him worthy of the King's deep displeasure that should abuse his favour in setting him in a place of note, and by the same place encourage himself to dishonour the King? yes verily. How much more than are ye worthy to be thrust out of God's favour, that abuse his calling, so observable and worthy, whereunto the Lord hath called you? For if not a hair of our head fall to the ground without God's providence, certainly his providence is much more seen in guiding men to their places; but it is their sin (not this goodness in bringing them to it) if they abuse it. Thirdly, if this calling and trade be so observable Use. 3 with God, it should teach us to observe it the more, and have it in greater esteem; notably meeting with the base esteem of it, and of the workers in it in these days, which ariseth partly from ourselves, & partly from you that be of this trade: from us, because we consider not the necessity of it, which if it were considered, it would work a greater regard of it, and the persons professing it, especially such of them as be godly. That it is of necessity who can deny? 
Causes why this Trade is so basely esteemed from others.  can the Husbandman till, sow, and reap without the help of it? can the Mariner travail the Seas without it? can the Carpenter build without it? can the Soldier fight without it? can any manly in his house, sleep safely in his bed, and have his goods in house, shop, and warehouse safe without this trade? I know he cannot, who then can say he hath no need of a Blacke-smiths help? If this were considered, surely we should esteem it more than we do. The second cause in ourselves why we so little esteem it, is because we are like children and fools, carried away with shows of things, not considering the truth and substance of them: we see the trade not so sweet and pleasant as other trades be, nor the persons so beautiful and fashionable as others for the most part: and hence it is we come so little to respect the Trade. Alas here is our sin and folly, that we judge of things according to the outward appearance, we consider not this as the ordinance of God, and how profitable it is to the common wealth: well let us judge more wisely of these things, and not be carried away with shows. Hence it cometh that divers Trades neither warrantable nor profitable be so much admitted, as toye-makers, and makers of new fashioned follies and the like; this is the bane, and will prove the great impoverishment of the kingdom at the length; that needless, yea graceless trades be set up, and this, and such as this be, be so much neglected? well the worth of these will appear more carendo quam fruendo, but the inutility of these worthless trades magis fruendo quam carendo, These are too principal causes, why we so little observe and regard this trade, so observed of God as we see. Let us amend the things that are in ourselves, & taking away the clouds that have so dazzled our eyes, that we have not seen nor rightly judged, of the worth of this trade: & let us esteem it of more worth and regard for the time to come. And from these causes in ourselves, 
Causes in blacksmiths.  let us descend to the causes in yourselves, why it and ye come to be so basely reputed and esteemed as your are: The causes in yourselves be divers. First in particular and inferior parties, some of you given to intolerable drunkenness, other to hastiness, uncivil and Churlish behaviour at home and abroad. I know ye be fiery fellows many of you by nature, and your fiery works further it, therefore you should strive and set grace in the highest room: it deserveth it. Secondly, the cause is in you that be Governors. First, in your own persons, falling many times into these sins, how can the body be sound when the head is thus sick? I would I did not speak truly both concerning the Governors of this and other companies for the most part. Secondly in that you do not rule as you should, seeing these vices, especially drunkenness and the like, public & notorious sins (so disgraceful to your trade and profession) punished; and this is the fault both of you that be governors over the whole company, and of you that be governors in another sense over some few, namely of those that be committed to you in service, and be under your roofs, you should not permit any of these sins to harbour in them. Thirdly the cause is amongst you all, and that in choosing oft times, unfit men to these places of government, men more fit to be governed then to govern, being men either of scandalous life, as drunkards and the like: Wens I say and warts to the body of a common wealth, better spared then preserved. Can there or did there ever come any good to a company by the government of such men? I trow not. Therefore (beloved) if you would have that esteem and do desire your trade should be of that credit it is meet you should have it be of, than every one in particular, that is guilty of the foresaid sins, of drunkenness, of hasty anger, of uncivil & Churlish behaviour; Let him labour for grace, whereby he may become temperate, slow to anger, and of a meek and quiet spirit, which are things both with God and men much set by. And for you that are Governors over the whole company, either present or are newly to be established, walk as men blameless in your own carriages, and for your own examples, and use your authority for the reforming of these sins amongst many of you, be not led by favour to some nor few. The faces of others, do what your places require you, and the Lord is with you. For you that are Governors in families, look to those that are in your tharge; which if every one would make conscience to do (as he standeth charged before God to do) than such enormous vices would be redressed amongst you. To conclude with application to you all in the electing and establishing of your Governors, as the Mastier and Wardens, let your eyes, hearts and hands go with such that be of lawful Trades, of blameless lives, and that can rule & govern their own Houses well; for how can you look for a good government from those that know not how to govern themselves, nor their own families: oh choose men fearing God, & hating covetousness, and such as will be men of courage for good and against sin. Thus have I showed you the antiquity and the obseruablenes of your trade, as it is in truth. As also how both you and it come to be so disgraceful amongst men. It behoveth you to remove the causes, and so the effect will be removed: so shall your trade be of more esteem in the world, and you of more respect with God and man. Which God (for his mercy's sake in Christ jesus who is blessed for ever) grant. Amen. Amen.  
FINIS.   

Errata.  
PAg. 1. line last read genuine, p. 2. l. 4. add the, l. 13 r. mentioned, p. 4. l. 20. r. Prosecution, p. 5. l. 9 read give 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. add and, p. 13. l. 3 read spout into, l. 19 add 'em, twice. p. 16. l. 29. leave out Thirdly, p. 17. l. 2. leave 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. devil, l. 18. r. idlesbyes, l. 19 usurers, p. 26. l. 21 r. express, l. 22. r. yea, p. 32. l. 25. 4. r. customers, p. 34. l. 18. add of, p. 37. l. 4. r. this, l. 9 r. his, p. 39 l. 5. r. you, p. 40. l. 21. r. nor fear the faces, l. 25. r. charge.   

To the Reader.  
Think not (Christian Reader) that I take any delight to be seen in Print, and thereby to bring myself upon the Stage of the World, and under the censure thereof. I have little reason to take delight herein, if I consider the readiness of many to carp, and rather to find faults (happily where there be none) then to mend any, or my own insufficiency to this work: Yet what will not jonathan do for David? At the earnest seeking of my Christian friends (whom this specially concerneth) have I been drawn to consent to the publishing of this work. If you find good in it, or by it, pray for God's blessing upon it, and for me, (though the most worthless of the Lords worthies) that I may by my ministery fetch water (that is, tears of unfeigned repentance) out of the hearts of the uncircumcised Philistines, to their salvation, and the praise of his glorious grace who is blessed for ever. Farewell:  
Thine in Christ jesus WILLIAM HOLBROOKE.