A SERMON PREACHED IN AUGUST THE 13. 1610. In Canterbury to the Corporation of blacksmiths.  
Declaring the goodness, necessity, antiquity and use of that Trade which works in Iron. With directions to men of this, and of all other trades and callings, how to carry themselves religiously and justly therein.  
Whereunto are annexed a short Catechism, with two short Tables. The first opening the parts of wisdom, to be learned from man's mortality, out of Psa. 90.12.  
The latter laying forth the order of God's Counsel, touching the salvation of the elect, out of Rom. 8.29.30.  
By THOMAS WILSON Preacher.  
LONDON, Printed for Simon Waterson, dwelling in Paul's Churchyard at the sign of the Crown. 1610.   

TO THE RIGHT WORSHIPFUL, MASTER DOCTOR SMITH, Master of Clare Hall in Cambridge, health in our Lord and Saviour jesus Christ.  
LEt it not offend you that I your son so far inferior to you in gravity, & sufficiency of knowledge, have thus presumed to follow you in be same steps, I mean, preaching upon be same Text, and publishing this my ●ude work. I have done nothing (neither ●ould I if I would) unto your disparagement I do but lisp, where you speak; I creep where you did go, and run: I instructed the low shrubs, you the high and mighty Cedars. I the subject, you the King, Prince, Council, and Nobles of the Land. You in a lofty, I in a low style. I spoke to a few Mechanichans, you to a mighty Monarch, and many worthy Peers. Your labours preferred to public view by motion of a most reverent Father. Dedicated primarily to a most learned and excellent King; and secondarily, to a great and noble Counsellor. I alas do look no higher then to your worshipful self (and have need of pardon for this presumption to) being moved to show myself by some private persons, who desired this birth should not die in the birth: But happily you will be offended that I call you father, having no resemblance and likeness to you, not so much as in countenance, gate, speech or gesture. True it is, I resemble you in nothing at all; neither in wit, nor clocution, learning, experience, reading, judgement: I have no agreement nor concurrence with you in method, instruction, disposition, application, phrase, example or sentence, scarce a word from you (for I had seen you four years ago, and had not since looked on you.) Howbeit I am bold, and I trust (without blame) to entitle you Father; because of your precedency in years, gravity, graces, experience, degree and place, as also for that you not only went before me in time, I being an after birth: but were the occasion of this birth, in so much as when I was to choose a Text whereupon to preach before a Corporation of Smiths; your entreating on this Scripture before me moved, and brought me the sooner to think, and resolve of it as meet, and fit for my purpose. If it shall please you not to disdain me, I will bind myself not to envy you. Your labours may obscure mine, but my light cannot dim yours, it shines too bright: yet Badgers skins helped the building of the Tabernacle, as well as silk and purple. So as God's children profit, and his glory be promoted by the variety of our gifts, and endeavours, that shall suffice me plentifully and I doubt not, but it will content you▪  
Far you well. October. 25. 1610. THOMAS WILSON, One of the six Preachers in Canterbury Church.   

A Sermon Preached in Canterbury to the Corporation of Blacke-smiths, declaring the goodness, necessity, antiquity, and use of that trade which works in Iron.  1. SAM. 13.19.20. 
There was not a Smith found throughout all the land of Israel, for the Philistines said, lest the Hebrews make them swords or spears.  
Wherhfore all the Israelites went down to the Philistines, to sharpen every man his mattock, his share, his axe, and his weeding hook.  
IT plainly appeareth by sacred Story, 
sum of the text.  that God had delivered the Israelites into the hands of the Philistines, who were become their Lords, and exercised do minion over them. Now in this text it is showed in few terms what art, & devise the Philistines did still use to keep the neck of the Israelites in their yoke: namely this, by spoiling them of all armour, and depriving them of all means how to come by any weapons: for they rooted out of their land, both out of villages, and cities all the blacksmiths.  
The text is historical, 
Division.  and containeth three parts. First, is the narration of a want, or an evil happened: which is set forth by the persons, to whom: to wit, the Israelites or Hebrews (in the land of Israel;) secondly, bv the generality of the judgement (in all the land not a Smith found.)  
The other part of our text is, a confirmation, rendering a reason of the want, or judgement, and it is taken from the instrumental cause, to wit, the Philistines who were the means and instruments of this great ●●ill (for the Philistines said.)  
The third and last part is, a notation ●●d designment of the effects which allowed this evil brought upon Be, by the crafty counsel of the Phi●●stines. These effects concern the ●●●e both of war (lest the Hebrews ●ake them swords or spears) and of ●eace (all the Israelites went down to ●he Philistines to sharpen every man his ●●●are, etc. Now let us proceed to the interpretation of the words, that we may raise up doctrines out of them, ●nd make use of them for your edification.  
There was no Smith.] 
Interpretaon.  There be Smiths) of sundry kinds and sorts, according to the diversity of the subject wherein they work; there be that work in gold, in copper, in silver, whence we have Goldsmiths, Silversmiths, as Demetrius Acts 10.24. Also Copper-smiths 2. Tim. 4.14. but the circumstances do very clearly prove, that our text speaketh of the blacksmiths, and such as work i● iron; for these make swords and spears, 
Instruction. Dignity of this trade.  and by the hand of these shares, mattocks, and axes be both framed and sharpened. Now in that i● pleaseth the holy Ghost to take knowledge of this trade or mystery, Reason. and to name it with favour and liking (as he doth) Hence I gather the goodness, worth, and dignity of the same, that it is a trade allowable and noble; for it is no small ennobling and dignifying of any person or thing, 
Lanàari à laudato non minima laus.  (if we rightly judge of it) to be named in the most sacred Scriptures by the Spirit of God with approbation. If it be accounted a matter of grace, countenance and credit to be mentioned with respect and commendation in a profane story; how much more grace doth it bring to a function or person to be honoured so far as with good allowance to be written and set down in holy writ.  
I have certainly heard of a wealthy Citizen in London, who having 〈◊〉 privy Seal sent him from our ●●te famous Queen, took it to be no small favour done unto him. Doth the Queen (saith he) know me, she shall lack no money, if I have it; ●nd may not our blacksmiths, then account it a favour and honour unto him, that the King of heaven takes knowledge of him, and hath put his name, and memory (not in a piece of paper) but in the book of books? especially, seeing sundry other vocations, of greater worth and value, in the eyes of the world are passed by of him, without the least touch or mention? To be short, do men of mean sort think it to be a credit unto them if but a noble man do name them, and speak of them with love and respect; may not I then justly affirm, and speak it to be a dignity to this mean trade (as men account it) that the Lord of Lords hath from his own most holy mouth honoured: yea, sanctified it by a loving favourable mentioning of it?  
Let the knowledge and consideration hereof serve for these purposes and uses. Uses. First, to stir up your hearts to give thanks to God for placing and setting you in such a calling, as hath given unto it both warrant, and worth from his own mouth. Secondly, earnestly to pray unto him for his grace, that you may walk in it with all good conscience, that as your trade is good and honest, so you may deal in it well and honestly, gaining credit to that vocations, upon which it hath pleased God to put such credit, and honouring him who hath honoured you. Thirdly, let this provoke you to perform, and go through the hard labours of this calling with a more willing and cheerful heart, doing your tough work not grudgingly, or of necessity, but with a ready mind; for that God that hath honoured your calling, doth love cheerful workers. Lastly, let it admonish others that are wont to despise your persons for the baseness of your trade, hereafter learn for your ●rades sake to make better account of yourselves; for if no trade be base in itself, being God's ordinnace, much less is that, which hath God's commendation. And thus much be spoken of the dignity and worth of your trade.  
In the next place, let us observe the antiquity thereof, 
Antiquity.  in that it hath been used in the world, not for a few years, it is no start up, and newly devised trade (as it were a yesterdays bird) but it was bred and borne long since, & hath had so many hundred of years gone over his head, as it hath now gotten not only grey, but white hairs, even as white as wool, or snow. It is sixteen hundred years, and more, since the incarnation of Christ, who was borne in the year of the world 3928. Howbeit, your trade was living, and flourishing to, a great while before this time: even in the days when Samuel, and Saul governed Israel, which was 490 years from the world's creation (as the learned affirm:) nay, which is more, we find, in the history of Genesis, that Tubalkaine, 
Gen. 4.22.  the seventh from Adam, was the Father and Author of those that work in iron, and in brass: so as your trade is very ancient, which doth add no small increase of credit, and grace unto it. For antiquity (when it is joined with goodness) doth more augment the esteem, and regard of a good thing. We are commanded (ye know) to honour the grey head, and to rise before the person of an old man. Levi. 19.32. It is written also, that old age when it is found in the way of righteousness, it is a crown of glory to a man. Prou. 16.31. As ancientness breeds reverence to persons, so it doth to things when they be good and commendable, wicked men the elder they be, the more to be detested; but virtuous men, the more aged they be, ●e the more to be respected; for even ●heir age is a crown to them, when themselves be righteous. In like man●er it fareth with things, which if they ●e evil they are the worse they more ancient they be (for antiquity is a dis●arce to naughtiness) but if they be ●ood, 
Consuetudo sine veritat estv tus error.  they be the better by being ancient: for antiquity doth put more grace upon a good thing, and makes it venerable. And were it not so that ●here were some moment in priority of time, as well as of place, our two Universities should deserve some blame, which have striven so long both by word and writing which should be more ancient. In a word, seeing it is written that old wine is better than new, and a new friend is less to be esteemed then an old (as experience teacheth (it is therefore sure that the oldness, and long continuance of any good calling should make it to be more acceptabl● and gracious.  
The which point being we●● weighed of you, Use. it should serve as a second spur to quicken you to undertake, and perform the labour o● your vocation with so much the more willingness, diligence, and uprightness. Many evil men do stick unto, and with greediness follow after sundry evil things, under pretence of custom; because they have been long used (as if prescription could justify vices, as it doth men's titles and things evil at the first, could in time become good by long usage of them) which to think, were a great madness; yet many men (as if they had a desire to be mad, and to dote with reason) would therefore be excused for their embracing evil things and courses; because they have been accustomed to be done of old, and much frequented; with how much better reason may good men cleave to good things, and exercise good trades when goodness is commended by reverend antiquity?  
Let us now pass forward to examine the necessity of your function, 
Necessity.  which appears in this, that when the ●●nd of Israel wanted it, the people ●here had a sensible, and great miss of it, neither should it be spoken of ●●ere as a judgement to want Smiths, ●f the having of them were not necessary. Reason and experience teach, that good men, good creatures, good ordinances, good vocations are never so well perceived how good and needful they be by enjoying and having them, as by wanting and foregoing them. 
Carenmagis quam fruendo. Virtutem presentem odimus omnas sublatum; ex otulis quaerium in vidi.  This is a corruption in man's nature less to esteem and care for good things which be present, then for those which be absent; the reason is, because the want doth more bewray the necessity and use. The exceeding and continual lamentation for the death of josiah (that good king) doth tell us how much they miss him being gone, who being present they did not so regard. Lam. 4. When our Saviour tells his hearers that the time would come, when they should desire to see but one of the days of the Son of man. He doth hereby insinuate that the Mesiah being present in person, was without due respect to him and his doctrine, and that the great need of him and his teaching would be more discerned by the absence of them. The Sun is a glorious creature very beautiful and beneficial to the world, yet our daily beholding it doth lessen our account of it, and our thankfulness to God for it, were it taken from us but one year, by the want of it we should be forced to learn the great and manifold necessity of this one creature: What, do I speak of the Sun that most lightsome and goodly creature, if we should lack either the air to breath in, or the fire, or water, or the earth, or trees, fowls, or beasts, or any one creature allotted of God to our necessities, though we had and enjoyed all the rest, yet the want of that very one would be felt, and would teach us experimentally the necessity of that, and of all the rest: and this which I speak of the creatures, I would have understood of the members of our body, whereof there is not the , but is needful; the foot, the lowest and basest member, yet it cannot be said there is no need of it. 1. Cor. 12.21. This which is true in the natural body, is verified also into the Ecclesiastical, and political body in the Church and common wealth. There is no Church-officer, or ordinance that can be spared: if we were without either preaching, or reading, or Sacraments, or prayer, we should soon see that we could not be long without it, and be well, so truly is that which is commonly spoken, that God and nature hath done nothing in vain. 
Deus et natura nihil seterunt frustra.  Touching the common wealth, were it so with us here in England, as it was sometimes with God's people in Israel, that there were no governor, or Magistrate in our land, as sometime there was no King in Israel. judg. 18.1. The horrible confusions, the execrable impieties, and iniquities, that would abound in our state, and overflow it, as a winter-floud would enforce, even those which be most impatient of authority, and most adverse to government, 
1. Sam. 8.5.  to cry out as that people did, make us now a king to judge us? Howsoever now that we have the benefit of rule and rulers, we do not rightly value it: yet were there no ruler to be found in all our land, we should quickly miss it: so available and effectual is the absence of a thing to teach us the necessity of it. After Magistracy, consider the ordinance of Matrimony, which howsoever by being common groweth contemptible with many (as other things do) yet the lack of it, would soon proclaim & speak forth the necessity of it, in as much as without it, 
Matrimoniumrei pu●● Ecclesiae se● men e●r●gn coelestis seminarium.  the kingdom of heaven should misle many inhabitants, and the kingdoms of the earth should in short time have none at all.  
And no marvel that there is such need of these main ordinances, seeing there is not the meanest manuary trade, or art, but when it is lacking the body politic doth feel the miss of it with grief, and smart, whereof we have sufficient proof in this very text, which instructs us to see that the whole land of Israel was the worse for want of the blacksmiths, and sure it could not otherwise be, for though the particular evils which came by this want, were not mentioned in our text (of the which we shall speak more at large anon) yet common reason and sense may teach us the truth hereof. For of many trades which are now in this city used, tell me which of them all you could lack, or if you did lack it, whether you should not feel the want of it, and think it a great evil to be without it; yea though it were but your scavinger, or chimney sweeper.  
But if we should lose or be without either our Tailors, or Shoemakers, or Smiths, glovers, joiners, Carpenters, or any one of our meanest occupations, though we should keep all the rest, yet those that be of the best, and richest trades amongst us, should easily see the great need of that one, and how hardly they could subsist without it. The mouse may pluck a thorn out of the lions foot, which the Lion could not do for himself: so the basest trades are necessary even to the wealthiest, and most worshippifull Citizen, who because they are not in all things sufficient to themselves, 
Solus Deus 〈◊〉. Gen. 17.2.  therefore can no more lack the meanest tradesmen, than the meanest artisans can lack them. For it fareth so with trades ●nd sciences, as it doth with links in a chain, or steps in a ladder, whereof if one or two be wanting, the chain is broken, and the ladder were of no use, for we could neither ascend nor descend by it. Likewise there is such a mutual, and reciprocal necessity of trades in the commonwealth, that when any one faileth all the rest are impaired. The commonwealth is like unto a kind and tender mother, which though she be poor, and have a great charge of children, yet would she mourn for the loss of any one of them; so the land would mourn if is wanted but a Pewterer, or a Cutler, a needle-maker, or an iron monger.  
But happily some will say, Uses. to what purpose is it that you do thus enlarge the necessity of manuary trades and occupations? 
Of the necessity of trades.  we do all know they are needful for us.  
It may be so, but there are many more that know this, than that do● consider it so, as to make a right use o● it. Let me therefore entreat you to think seriously upon it, and bend your minds so to consider it, as to make profit of it.  
And first of all, Us. 1 let it serve you a● a rule to direct you to judge of the warrant, ableness and lawfulness, not only of this one trade o● blacksmiths, hut of all other ordinary vocations amongst us. Your rule is this. Whatsoever calling is needful in the Church, Commonwealth or family: so as if it be wanting there will follow detriment or hurt, either to family, commonwealth or church This is a sure argument that such a calling is approvable before God and man in foro in civili, & conscientiae Hereby we do know that vermin are not Gods creatures, framed amongst his works of the six days: because were they all destroyed, yet the world should not want any thing of his perfection. Also it is a certain demonstration that Carbuncles, Wens, Warts, are no parts at all of the body: because they being cut off and taken away, the body is not the worse, but the better. Semblablewise, there needs no better reason to prove that common usurers, which live upon the loan of money, eating other men's flesh to cherish their own, dice and card-makers, enterlude-makers, and players, fortune-tellers, & palmemaisters, conjectural Mathematical Astrologers, that by the Horoscope adventure to give judgement of the manners and events of men, of their life and death. Also tapsters & beere-drawers, Ballad-makers, pipers, and fiddlers, bearwarders, and hobby-horse-makers. These, I say, and all such like, which are so needless and idle, that if none of them at all were found in all this land; yet not only there would be no want of them, but great cause to thank God for the want of them (being properly and not by abuse, as alehouses and brewers be, only the nests and nurseries to hatch & harbour many foul vices) need no better evidence against them to convince them to be such as ought to be blotted out of the catalogue of warrantable trades; because they be not only needless, but some of them also unprofitable and hurtful: as on the other side it is an ungainsayable argument to prove any calling lawful, if it may truly be said it is needful. 
Luk. 19.34.  When the owners of the colt (mentioned in the Gospel) heard the Disciples say the master hath need of it, they let it go: Likewise, whatsoever trade or function it be unto, which either Church, or commonwealth, or family can say, I have need of thee, we may very well and safely to that function or calling give a dimittimus, and quietus est.  
Beside this rule to discern of trades Us. 2 by, ye are to make a further use of the ●ormer point, even this, both to repent ●our selves with true and unfeigned grief of heart; because ye have not seen, or not esteemed the goodness of God in the benefit, and use of so many needful trades as he hath afforded you for commodity of life, but also enjoin it to yourself as a law hereafter better to think upon it, lifting up your minds so high as heaven, beholding and acknowledging the mercies of your loving Father, even for the lest of these mechanical occupations. 
Quod cuiquam contingit cuivis potest.  Otherwise for your unthankfulness that may befall you, that befell these Israelites, either wholly to want them, or enjoy them without a blessing, putting the money which you earn by them into a bottomless bag.  
The third and last use is, Use. 3 in respect of you that are Magistrates (whereof I see some present this day) that as by virtue of your place and office, you are the Fathers and Guardians of the common wealth in this place, put in trust by God, and his Majesty, to see to the public weal of it: 
Rom. 13.1.2.3.  so it would please you to make a conscience of your duty herein, to afford your countenance and protection to all painful tradesmen, and unto all needful trades, the lowest as well as the highest, not so cherishing some as you neglect the rest, but equally maintaining, and supporting them all, all being equally behoveful, though all not equally excellent, and fruitful.  
It is a good speech of the heathen Orator, that it is requisite in a good governor so to respect one part of the weale-publicke, as that he doth not despise another. Hitherto I have entreated of the first part of our text: to wit, the narration of the want, that Israel had of Smiths: wherein we have seen the dignity, and the necessity of this vocation. I hasten now to the second part of our text, 
Thesecond part of the Text, to wit, the reason of the want.  to examine the reason of this want. (For ●he Philistines said, lest they make them words or spears.) These words do teach us to know that the reason of this ●he Israelites want was the deep policy of the subtle Philistines: who ●eing desirous still to keep Israel in servitude, craftily invented this devise, 
Policy of the Philistines.  to take their Smiths wholly ●rom them, to this end and purpose, that the Hebrews might have no heart to rise up in rebellion against them, or no hope of prevailing of they ●●d, being left destitute of weapons, either to defend themselves, or to offend their adversaries, this was a dangerous drift.  
These crafty uncircumcised Philistines dealt with God's people, as common robbers with us deal, with true men and honest travelers: whom they first spoil of their weapons, and afterward bind them; so these Philistines that they may keep the Israelites fa●● bound in the cords of their tyranny they do therefore take order that the● may have no warlike weapons wherewith to help themselves.  
This craft they learned of the ol●● Serpent, 
Satan author of this policy.  the father of all lies and deceit, who hath taught the Philistine● of our time the like craft in spiritual things, as he had inspired into th● Philistines of old for furtherance o● their worldly matters. For our spiritual and Romish Philistines having enthralled under the heavy yoke o● their hellish idolatry and heresies th● greatest part of Europe, 
Popish policy.  to the en● they may continue this iron yok● holding in it kings, nations and people: therefore have taken away th● Lords Smiths, skilful and godly Pastors: yea, not suffering the Lord● people his Christian Israel (so much as they may) to have that sword o● the spirit, the word of God in thei● hands, or have in their mother toung● without peril.  
Our own and the French stories ●●ford us examples of their bloody ●nd cruel counsels and practices in ●his kind, reporting of some put to ●●ath and burned, because they have ●●ene convicted to have had but a chapter of the Bible, or a portion of ●he Gospel translated in the vulgar ●●nguage. I have heard honest Gentlemen which have traveled into Ita●y and those parts near Rome to affirm at their return upon good knowledge, that not only no Bible, ●ut not any other Protestant book▪ which might give any light unto ●●uth against Popish errors) was to be found in the Italian tongue through all the Stationers and Booksellers shops there.  
This is the universal policy of the ●opish Prelacy in all places (where ●hey can prevail) to deprive the people of all means to escape the slavery and tyrannical butchery of consciences: for this purpose keeping from them by fire and sword, both the weapon of the Scriptures, and such wise and expert Smiths as might instruct them how to handle their weapon, herein lending their hand and help to Satan (though with no such direct intention) to strengthen his power and increase his dominion, which by no way is more established and enlarged, then by driving out such Smiths from us, and denying that two edged sword to us.  
To descend from whole countries unto particular persons. When Satan would draw any back into his snares who have escaped them, or hold those fast which yet are entangled in his bands, is not this his ordinatie policy to persuade tempted and troubled souls, that it boots them not to read or to hear, 
An ancient and common policy of the Tempter.  and that it is in vain for them to pray, for God will not hear such sinners, or else such sinners cannot pray to God? He knows full well how easy the victory will be for him, if once he may ●aine this at our hands, that we become willing to cast away our weapons: for then as naked and unarmed ●en, so we may be overcome by him without any stroke striking. No worldly enemy fears the edge of a material sword, so much as Satan fears the force of fervent prayer: which prevaileth much with that God, whose power alone is Satan's curb and bane: Therefore he resolves that he hath more than half won the field, if he may win this to make thee give over praying to God in the mediation of Christ.  
Now sithence we hear what policies old and new Philistines use for upholding of their kingdoms, and whence they learn it, what remains but this: that we be admonished not only to beware of them, lest we be circumvented: But furthermore, 
Christian policy.  to ●se such policy to good purposes, as they turn and employ unto evil and mischievous ends. 
Children of the light should be wise in their generation. Luke 16.  Our governors do imitate the devise of the old Philistines in the affairs of the common wealth: for there is order taken by acts of Parliament, that such Papists as be known Recusants, convicted to be such, refusing the oath of Allegiance, shall be stripped of all their armour (saving for necessary defence of their persons) that if any civil or foreign wars should arise, they might lack means to hurt and annoy their king and country, to which it is so well known, that they are so ill affected, like vipers, which come into the world with the death of their dam: Also here at home, if a quarrel or fray be likely to happen, the first care of our rulers and officers is this, to take from them their weapons.  
Let us imitate this policy also in our soul dangers, against the enemies thereof, to despoil and rob them of such weapons wherewith they use to fight against our souls. And seeing the lust of honour and promotion is the weapon whereby Satan fighteth against the ambitious, and against the covetous and lecherous, with the lust of money and pleasure; against the intemperate and proud, the malicious and envious, with the concupiscence of delights, praises and revenge: Let it be our wisdom to keep, or (if he have got hold of them) to wrest these baits and instruments out of Satan's hands, that he may not therewith subdue us to his will, and overthrow us with destruction.  
Moreover, whosoever have heretofore given their members as weapons to sin to commit iniquity, let him now contrariwise give his members as weapons to righteousness, unto holiness.  
Lastly, concerning you Blacksmiths, who have hot work in hand, which causeth dryness, and this engendereth want of liquor to moisten, and this breeds thirst, and thirst, not moderated, draws on drunkenness, and drunkenness whets choler and wrath, and this kindles contention, and this pulls on words, words beget blows, blows wounds, whereof sometimes followeth death of body, and danger of soul (being in fear of being deprived of both parts of yourself in one day, nay, in one hour:) let me therefore beseech you to be sober, to drink for strength, not for excess, to live temperately at home with your wife and children: so shall ye withhold from Satan a perilous weapon, wherewith (if ye should put it into his hand) he will be able to cut the very throat of your soul unto your eternal perdition. Let this suffice concerning the second part of this text. Now to the third and last.  
The third thing observed in our text, 
The third part of the Text.  doth concern the effects which did follow the pestilent policy of the Philistines, in taking Smiths from the Hebrews. These effects do belong to the time of war or of peace. In the time of war they had neither sword nor spear, a sore defect: for it gave power and liberty to the treacherous, and tyrannous Philistines, a great deal more easily, not only to keep under the Israelites, but to kill them also: even to take away their lives when they listed, as they had before taken away their liberty. We may very well by ourselves judge how miserable this case was, if we will but a little imagine it to be our own case.  
Though we be now at peace with all our neighbour countries; yet do but suppose that we wanted spear, shield and sword, bow and bill, guns, and all other military furniture offensive and defensive, is it not more then probable, and likely that we could not be in this peace four and twenty days to an end: but that one or other which now holds league of peace with us, more to serve their own turn then for any love to us, would take the opportunity, especially such as hold their hands off, because they are too weak for us: lacking not will but might to destroy this noble kingdom, and be glad to make a spoil of our riches, and a massacre of our persons.  
And touching the other evil effect ensuing the want of Smiths, if it were so with us, that for our axes wherewith we hue our wood, or mattocks wherewith we dig our ground, our shares wherewith we plough our fields, and our hooks wherewith we weed our corn, we should be enforced to travel so far as Scotland, or Wales, or Holland to whet them when they were blunt and unfit for use; might we not think this (and that worthily) to be a very great extremity?  
This was the very case of the Israelites, whose land was much like in compass (as appears by the maps) to this our Realm of England. There being then neither in town nor city a Smith to be had, it must needs be that such as dwelled in some part of the country, were driven to travel very far when they had need but to whet a tool: for they were feign to go to the Philistines for it, who had gotten all their Smiths into their coasts. From hence there is just occasion offered to say something of the commodity of blacksmiths, as before we spoke of their worth, ancientness, and needfulness. 
Commodity of Smiths in peace.  For the times of peace what use and benefit they are to us it is more manifest than I need to say much: for who is ignorant that this trade doth help to maintain husbandry, by which even the King is maintained. The life both of prince and subject is preserved by the fruits of the ground, and these cannot be attained without the aid of the Blacksmith, who shapeth and sharpens the instruments by which the ground is manured.  
What shall I tell you, that neither could you have Cities to dwell in, nor Churches to serve God in, nor ships to transport, and import commodities by, were it not for Smiths, who make those instruments, by which great Fabrics are both made and maintained? Neither can we in the night lie safe in our beds, for fear of thieves, if the Smith's daughter be not before their hands. Nor travail in the day securely for robbers, were we not armed with weapons of their framing. And touching the use of them in war; because every man doth sufficiently understand, that neither our harness can be at the first fashioned, 
For war.  nor afterward burnished, and made fit for use, but by their hands; therefore I am determined to spend, no more time in a thing so plain.  
I will address myself now, 
Conclusion containing an exhotation to men of all callings to behave themselves religiously and justly in them.  that I ●aue showed you the dignity, antiquity, necessity, and commodiry of th●s your calling, to instruct you how t● carry yourselves worthy so good ●●d commendable a vocation. For the which purpose, there are two things sereof you have special need, and ●st take special care of; the one is, that you walk in your calling religiously: the other, that you behave yourselves justly therein.  
But this I would have noted, that what I speak to you blacksmiths, for exhortation to carry yourselves uprightly and religiously in your callings: the same I also speak to all sere present, of what art or function soever they be. Hearken then, I pray you, and consider, that to a religious walking in your calling, there be these five things very requisite. First, sound and distinct knowledge. Secondly, true faith. Thirdly, Christian hope. Fourthly, fervent prayer. And lastly, humble thankfulness, Of each of these a little, and but a little.  
To begin with knowledge, which is the beginning of every good action. 
Knowledge.  That which the Apostle speaks of meats, and marriages, that they must be sanctified by the word. 1. Tim. 4.4, or else the use of them cannot be holy and good unto us, the very same is to be affirmed concerning all trades and functions, that ye cannot use them with a good conscience, unless your minds be first informed, and enlightened by the word to know their lawfulness, and directed by the same word to the right use of them. Ignorance which is the mother of error in opinion, is also the mother of sin in action: men do err both in judgement, 
Mat. 22.29. ●. Faith. Heb. 11.  and practise, because they know not the Scriptures.  
But what use is there for faith (will you say) toward the religious performance of our manuary works? Yes very great: For it is written, that without faith we cannot please God: neither we, nor our works can please God, unless they become acceptable unto him through faith. Two actions of faith there be needful to him, that will do the duties of his calling in a religious sort, acceptable to God.  
First, 
1. Action of faith.  to apprehend the promise of forgiveness of sins by Christ, believing that God is reconciled to our persons by the blood of that immaculate Lamb: for as a gift can never be welcome unto us, Simile. when we dislike the giver: so God is never well pleased with any thing that we do, till he be pleased with us.  
The second office of faith, 
2. Action of faith.  is to assure our hearts, that our calling is warrantable, that we may do the works thereof with a good conscience, and that through pardon of the wants, and faults that stick to them, (as they come from us) they are accepted of God through that mediator, by whom we know ourselves to be accepted. If any of you have gotten this faith, you may be bold and well persuaded, that the meanest work you do in your calling, even to the wiping of a shoe, and sweeping of a house, & driving in a horse-nail, is gracious unto that God, who doth ever more respect the manner, than the matter of our works. 
3. Hope.  Labour therefore in faith, and labour also under hope; for seeing God hath made a covenant with you to be your God, and this covenant containeth in it things earthly belonging to this life, as well as spiritual things belonging to the life to come; it is therefore your part, and duty, to do every work of your calling with a sure expectation, and hope for a blessing from God.  
Howbeit seeing the commandment enjoins such as will have, 
4. Prayer.  and find, any blessing from God, that they must first ask, and seek it; therefore it is your duty to give all diligence, as to join faith to your knowledge, and hope to your faith: so ●o add prayer to your hope. 
jam. 1.16.  Every good gift and perfect giving comes from above: and therefore you must begin your work with prayer. 
1. Tim. 4.4.  All the creatures of God, and all the lawful works of men are sanctified by prayer; therefore either must godly prayer go before every lawful duty, or else it will be polluted, and profaned, and turned into sin to us. Moreover, we cannot stir a finger without God, in whom we live, 
Acts 17.  move, and have our being, and as all our strength to work is from him, so all success of our work comes from him also, (for the builder labours but in vain, except God build the house) wherefore as you desire to see the fruit of your labour, and that it should go well with you, in any wise see, and look to it, that you call your family together in the beginning of the day, before you begin your work, make an entrance by prayer, desiring your good God to strengthen, direct, and to prosper your handy work, but this is not all, as you begin the day with God, so if you do well you must end it with God. Humble thanksgiving must always accompany hearty prayers, for he that commanded, saying, Pray continually, 
1. Thes. 1.18.19.  did also charge us in all things to give thanks. Again, if before our work we shall pray for a help and a blessing, and after our work is prospered and ended, should not return thanks to God, this would witness against us that we sought rather our own profit than God's praise: beside, for as much as thankfulness is a sacrifice of sweet smelling savour to God, 
Heb. 13.  better liked then a bullock with horns, and hooves, and is all the rent, charge, and homage, exacted of us, for all the good things which we hold of God: therefore let every one be as willing and forward to offer up thanksgiving before he sleep, as he was to send up prayers before his work: so shall God be rightly glorified, and you sound comforted in all that you put your hand unto; 
2. justly,  especially if your care be as to walk religiously, so to deal justly in your vocations, expressing the power of your piety towards God, by the fruits of righteousness towards men, to which end you have need of two graces principally, Love, and Integrity.  
Love will cause you not to seek so much your own, 
love.  as the profit and good of others. So it is testified of Love, that it doth not seek it own things. 1. Cor. 13. they that labour in their callings for no other end but that they and others may live, they show forth not Christian, but self-love, such as may be found in Turks, jews, Pagans and Heathen, who by the light of nature are stirred up to take care for themselves and their families, 
1. Tim. 5.6.7.  to provide food for the belly, and cloth for the back: yea, the very brute beasts by the instinct of nature are moved to seek out for themselves, and their young ones, that they may be able to live without perishing for want of meat. Therefore as our Saviour Christ said unto them that would love none, but they that loved them; and would do good to none, but to them that do good to them again, what a singular thing do ye? do not even the publicans and sinners the same? So I say to these that labour in their calling, diligently and constantly: yet, for their living sake only, not for the common good of that society wherein they live, what singular thing do ye? Do not the Pagans; nay, the very brute beasts the same? Hearken therefore to the counsel of the Apostle, willing us to do all things in love, which will make us to respect our neighbour as well as ourselves, and in serving ourselves to serve others.  
The next virtue required to your just walking in your callings, 
Integrity.  it is Integrity, that you do unto every one that which is right, making your ware substantial, and your price equal, that you may give as good as you take, avoiding all wrong, deceit, and oppression. To which purpose, I beseech you, 
Reasons to persuade loving and just dealing.  to consider of these few reasons, why you ought after this sort to carry yourselves in your vocations.  
First, if you do not deal lovingly, and uprightly, it will cost you no less than the loss both of God's favour and kingdom: for it is written, that unrighteous persons shall not inherit the hingdome of heaven. 1. Cor. 6.9. Therefore look to it, for as sure as God spoke this, 
Non tollitur peceatum, nisi restituatur rabletum.  so sure it is they shall never be saved, that deal deciptfully, except they repent, and restore if they be able. Again, if you deal subtly and deceitfully with your neighbours uttering bad ware in stead of good, or bad and good together (as if all were good) or good ware only at too high a rate, you shall give testimony to the world, and to yourselves that you are his children, who is the father of lies.  
We use to terrify our children from lying with this argument, because they that lie are the devils children, and in the 13 of the Acts, Paul doth conclude Elymas to be the child of the devil, because he was full of subtlety: doth it not then stand you upon as you would not be counted the children of such a father, to abhor a deceitful lying tongue, and false weights, both which are as abominable to God, as they be pleasing to sathan.  
Add hereunto that you cannot deceive, and wrong others in your dealings, but that you much more deceive and wrong yourselves, for by uncharitable and unrighteous practice in your callings, you give a deep wound. First, to your conscience. Secondly, to your credit. And thirdly to your state. Your conscience by your sin takes a greater gash than any sword can give unto your flesh, and it cannot but be a great bleamish to your reputation and names, when you gain the report of unhonest, and unfaithful dealers, the very fame and noise whereof will be as a sharp and strong scourge, to drive away from you all your customers.  
Think upon these things seriously when you are tempted to any falsehood and injury, & do but ask yourself, at that time, when you are about to offer it unto others, whether ye could be pleased to have it done to yourselves, and if your conscience tell you, that you yourselves would not be ill dealt withal; then take heed how you offer ill measure to others. For this is the law, and the Prophets, 
Mat. 7.  to do to others as we would be done to, I am sure if a smith, Pewterer, or joiner, if he have to do with a Tailor, he will look to have all his cloth put into his garment, or else to return to him that which is too much. Let the Smith and the Cutler do likewise unto others: and the rather because if your ware should not be substantial; it may prove not only hurtful to such as use it, but turn to the harm and undoing also of many others, as if a sword have not a strong back it may break, and be the overthrow of an army, if a struck be not firm it may overturn the waggon, and the passengers, as is often seen by lamentable experience, if a plough be not sharp it will make no furrow in the earth.  
Finally, that we may draw to an end, among innumerable reasons which may prevail to hold you in a loving and upright coarse one toward another, be ye always mindful of your death, and of the last judgement. For would you seriously think upon this, and believe that you are mortal, brittle, and glassy creatures, and of a days continuance, like to the smoke that vanisheth, like to the weavers shuttle, and to the Eagles, that pass & fly away swiftly, hastening to your graves, as the day to an end, having death ever at your elbow, ready as a sergeant, or bailiff to arrest you: and withal ponder this, that being dead, you must come before that all-seeing, severe, and mighty judge: whose knowledge you cannot deceive, whose power you cannot avoid, whose justice you cannot escape, and whose wrath you are never able to abide. These meditations being imprinted in your hearts, would move and bow them (were they as hard as flint) to relent for your misdealing past, laying hold on God's mercies in Christ for pardon, and conscionably to look to your steps in time to come, and surely if so holy men as the Apostle Paul, and the Evangelist Timothy did set before their eyes the terror of that day, 
2. Cor. 5.10. 2. Tim. 4.1.2.  and the coming of that dreadful judge that they might hold themselves the better to the duties of their callings, let not other men think if they neglect such meditations, that they shall well and worthily discharge their works? That ancient father Hierome professed of himself that whether he were at home, or abroad, in work, or recreation, eating, drinking, walking, talking, sleeping, waking thought still he heard a trumpet sound, & a voice saying unto him, arise from the dead and come to judgement. Blessed are they that are thus watchful, always thinking upon their own ends, and the world's end, that when the Bridegroom cometh either, to every man particularly by death, or to all generally by judgement, he may find us all ready & prepared, with the good servant in the Gospel, having our loins girt, and our lamps burning that we may enter with him into his joys, which God grant even for Christ jesus sake, to whom with the Father, and the holy Spirit, be all praise, and thanksgiving now and for ever. Amen.  
The end of the Sermon.