A sermon preached before the antient company of Black-smiths in S. Marie Magdalens Church in London on Saint Iohn Baptist day last. 1611. By William Holbrook
BEeing laboured much (beloued in him who is blessed for euer) to preach at this assembly, I was no little time before I could meete with a Text answering the persons and occasions:
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:
who is commended vnto vs by his parentage, and that on both sides, by Father who was Lamech, by Mother who was Zillah, his second wife, in whome Poligamy, or Bigamy, bebegan:
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:
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Thirdly, the perfection he did growe to and labour after, in these words He wrought cunningly: Fourthly, what his calling was, to worke in Brasse and Iron.
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.
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The difference is heerein, Whereas the translation is, Hee wrought cunningly, the originall (according to the learned translaters) is verbatim, he sharpened,
The difference is herein, Whereas the Translation is, He wrought cunningly, the original (according to the learned translators) is verbatim, he sharpened,
And first we will obserue somewhat more generally, considering him a wicked man, yea the sonne of Lamech, by whome Poligamy or Bigamy first came in, one of Cains brood, seperated and remoued with the rest (as in place,
And First we will observe somewhat more generally, considering him a wicked man, yea the son of Lamech, by whom Polygamy or Bigamy First Come in, one of Cains brood, separated and removed with the rest (as in place,
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That a wicked man should be thus graced and outwardly furnished, we obserue this doctrine, that the wicked may equallize, yea out goe the godly and deare seruants of God in these outward things, in hauing wiues, children, riches, skill in trades, and the like;
That a wicked man should be thus graced and outwardly furnished, we observe this Doctrine, that the wicked may equalise, yea out go the godly and deer Servants of God in these outward things, in having wives, children, riches, skill in trades, and the like;
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did not Ham equalize Iapheth and Schem? Gen. 10.6.21. was Ishmael behinde Isaak? Gen. 25.12.16 and had not Esau wife and children as well as Iacob? In riches;
did not Ham equalise Japheth and Schem? Gen. 10.6.21. was Ishmael behind Isaac? Gen. 25.12.16 and had not Esau wife and children as well as Iacob? In riches;
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Who is the Almighty that wee should feare him, and what profitt should we haue if wee should pray vnto him? as plainely 〈 ◊ 〉 Iob, doth the Psalmist in Psa: 73. see the 3. ver.
Who is the Almighty that we should Fear him, and what profit should we have if we should pray unto him? as plainly 〈 ◊ 〉 Job, does the Psalmist in Psa: 73. see the 3. ver.
Least this should seeme strange to any, that these matters should goe thus with the wicked, it will not be amisse to consider some reasons why so that should bee;
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;
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but wife, children, riches, and cunning in the thinges which he dealeth with beyond others? and hauing these, refusing the feare of the Almightie, what can he say for him selfe;
but wife, children, riches, and cunning in the things which he deals with beyond Others? and having these, refusing the Fear of the Almighty, what can he say for him self;
for what haue wee if wee haue wiues, children, goods, and profitable trades, but what a damned and repobate catife may haue and hath? And why should wee be proude of that which cannot,
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,
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Did not Diues goe from his riches thither? Haman from his wife and friends? Iudas from his learning and skill in preaching? It is the best then to esteeme these things dunge,
Did not Diues go from his riches thither? Haman from his wife and Friends? Iudas from his learning and skill in preaching? It is the best then to esteem these things dung,
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alas what folly is it in men to carpe and break their sleepe night & day for these things, in which a fiend of hell may equalize them? and yet such fooles are there that labour more for these, then euerlasting riches;
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 equalise them? and yet such Fools Are there that labour more for these, then everlasting riches;
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in these wee cannot be so exquisite, but the wicked, yea Lamech, and Diues a firebrand in hell may match vs. In spirtuall things, onely in Christ Iesus we may leaue them behinde vs, and excell them:
in these we cannot be so exquisite, but the wicked, yea Lamech, and Diues a firebrand in hell may match us In spirtuall things, only in christ Iesus we may leave them behind us, and excel them:
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we learne, The prosperous outward successe of externall things, is no good argument to proue the lawfulnes of them, Zillah with whome it is vnlawfull for him to marry ( Addah his former wife yet liuing) nay with whome hee so liuing committeth adultry, hath children aswell as Addah, and in that respect it seemeth as good and as lawfull as his marriage with Addah: but to reason from the successe:
we Learn, The 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 seems as good and as lawful as his marriage with Addah: but to reason from the success:
nor his obeying of his wife therein, were warranted by the conception and procreation of Ishmael. And soe might I say of Reoboam taking eighteene wiues and threescore Concubines;
nor his obeying of his wife therein, were warranted by the conception and procreation of Ishmael. And so might I say of Rehoboam taking eighteene wives and threescore Concubines;
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First, how false the ground of men, (common in the world, whereby they measure their iudgement) is, viz. yee see God blesse it, and therefore it is good.
First, 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.
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yea contrarie thereto, If they liue peaceably (as there is a peace amongst the deuills) and haue children & prosper in this world together, presently say the men of the world, was it not pitty but that they should haue beene nought together? do not you see how God blesseth them with children, a peaceable life,
yea contrary thereto, If they live peaceably (as there is a peace among 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 Blesses them with children, a peaceable life,
What will it gaine a man to winne the whole world, and to loose his owne soule? truly so doe all such that be carried away with lyes, deceiptfulnes of sinne, they play (as wee say in the prouerbe) wilie beguilie, they deceiue themselues most of all,
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,
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whether the children be wicked or godly. 1 Reg. 15.2. Abitam, who walked in all the sins of his Father, and whose heart was not perfect with the Lord as Dauids was, Set out by his mother whose name was Maaccah the daughter of Abishalom. Aza likewise who did that which was right in the sight of the Lord as did Dauid his father, is set out to vs by his mother. Ibidem. v. 10.11.12. His mothers name was Maacah the daughter of Abishalom.
whither 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 was, Set out by his mother whose name was Maaccah the daughter of Abishalom. Aza likewise who did that which was right in the sighed 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.
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Iehoash set out by his mother whose name was Zibiah of Beersheba. 2 Regu. 12. 1. Amaziah likewise, Who did vprightly in the sight of the Lord 2. Chron 25.1. his mothers name was Iehoaddan of Ierusalem.
Jehoash Set out by his mother whose name was Zibiah of Beersheba. 2 Regu. 12. 1. Amaziah likewise, Who did uprightly in the sighed of the Lord 2. Chronicles 25.1. his mother's name was Iehoaddan of Ierusalem.
yea this appertayneth to mothers in a speciall manner, because their children sucke of them (if able to giue suck) except more vnnaturall then bruit beasts vnto their young, they be often with them, playing and waking when husband is not:
yea this appertaineth to mother's in a special manner, Because their children suck of them (if able to give suck) except more unnatural then bruit beasts unto their young, they be often with them, playing and waking when husband is not:
Oh let it be thy care, especially who art a mother, to haue a special eie to thy selfe how thou walkest, talkest, workest, apparrelest thy selfe before thy children, speake thou & teach them to speake the language of Canaan, and with thy naturall milke they suck from thy breasts, labour to speake vnto them the heauenly milke of the word;
O let it be thy care, especially who art a mother, to have a special eye to thy self how thou walkest, talkest, workest, apparrelest thy self 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;
& as the Apostle saith in another case, giue no offence to the Iew or gentile, soe say I to all mothers in this case, obserue your selues in your whole carriage amongst your children, that none may obserue ought but what is good, & to edification amōgst you. Remember the Lord obserueth you:
& as the Apostle Says in Another case, give no offence to the Iew or gentile, so say I to all mother's in this case, observe your selves in your Whole carriage among your children, that none may observe ought but what is good, & to edification amongst you. remember the Lord observeth you:
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Consider their equality for religion, condicion, disposition euery way, if thou respect thy selfe & thy posterity, which thou mayst looke and pray for, vpon the vsing of that ordinance:
Consider their equality for Religion, condition, disposition every Way, if thou respect thy self & thy posterity, which thou Mayest look and pray for, upon the using of that Ordinance:
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yet in quality and condition in our daies, as daily experience telleth vs: yea, often times such matches are rewarded with children, mishapen in bodies and soules.
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 Souls.
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Let husbands then looke to their wiues, dwelling with them, as men of knowledge, giuing honour to them as to the weaker vessels, approuing and commending them in what is good;
Let Husbands then 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;
whereas husbands should please their wiues in that which is good and to edification, let euill humors so dwell in the head that the whole body at the length is tainted therewith.
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.
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It is a statute law of God irreuokable, Gen. 3.19. that euery man should in the sweate of his face (that is in some calling wherein he may labour) eat bread till he returne to the earth.
It is a statute law of God irreuokable, Gen. 3.19. that every man should in the sweat of his face (that is in Some calling wherein he may labour) eat bred till he return to the earth.
and the rest with him) confirmeth this saying, wee commaund and exhort by our Lord Iesus Christ, that they worke with quietnes and eate their owne bread.
and the rest with him) confirmeth this saying, we command and exhort by our Lord Iesus christ, that they work with quietness and eat their own bred.
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Let parents then looke to this, and that not onely Patres Corporis, but also Patres Patriae: if the former faile, let not the second, to see men brought vp and trayned vp in perticuler callings:
Let Parents then 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:
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Secondly, this should teach children willingly to submit themselues to be trained vnto, and cheerefully with all good conscience to goe on in performance of their perticuler callings:
Secondly, this should teach children willingly to submit themselves to be trained unto, and cheerfully with all good conscience to go on in performance of their particular callings:
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and not onely children, but also all such as haue liued idly without a calling a long while, let them fall to this, knowing they haue sinned against the light of nature:
and not only children, but also all such as have lived idly without a calling a long while, let them fallen to this, knowing they have sinned against the Light of nature:
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when they haue but for a while (without warrant, and more then needed) ceased their businesses? witnesse this, did not the deuill tempt Dauid and drawe him to adultery,
when they have but for a while (without warrant, and more then needed) ceased their businesses? witness this, did not the Devil tempt David and draw him to adultery,
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Oh how should the consideration of this moue euery man to betake himselfe to a perticular calling, it being such an excellent meanes to keepe a man from sinne,
O 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,
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Secondly, consider that thou liuing and not labouring in a perticuler calling according to thy place, thou neither eatest thy owne bread, drinkest thy owne drinke, nor wearest thy owne apparrell:
Secondly, Consider that thou living and not labouring in a particular calling according to thy place, thou neither Eatest thy own bred, drinkest thy own drink, nor wearest thy own apparel:
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sinne lyeth at the doore for such, and will flye in their faces, nay gnawe their consciences one day in that place where shall bee weeping and gnashing of teeth for euermore.
sin lies 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.
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eating, drinking, and wearing that which was not prouided for thee, nor thou neuer labourest for? let all Stage-players, Vsurers, voluptuous persons, epicures, that say, ede, bibe, lude, post mortem nulla voluptas.
eating, drinking, and wearing that which was not provided for thee, nor thou never labourest for? let all Stageplayers, Usurers, voluptuous Persons, Epicureans, that say, ede, Bible, lude, post mortem nulla voluptas.
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And to these let me add all vnprofitable callings, for which the common wealth is worse, not better, (being as the wennes or warts vpon the body) such are Dice-makers, Card-makers, Ale-house-keepers, and the like:
And to these let me add all unprofitable callings, for which the Common wealth is Worse, not better, (being as the wennes or warts upon the body) such Are Dice-makers, Card-makers, Ale-house-keepers, and the like:
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yea, their greiuous sinne, that will either cast off or wholye growe negligent in their personall calling wherein the Lord hath set them, by pretence of their generall calling:
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:
he is a monster which thus doth, and maketh the mother (which is his generall calling) to eat vp the daughter (which is his perticuler calling.) Also this meeteth with such that will bring vp their children, very religiously,
he is a monster which thus does, and makes 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,
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where obserue we this poynt of doctrine, That euery man and woman must worke in that calling and trade, the Lord hath called them vnto: the former places proue this. Habel wrought in his calling;
where observe we this point of Doctrine, 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;
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Shee lyeth not on the one side, but she seeketh Wooll and Flax, and she laboureth chearefully with her hands, shee girdeth her loynes with strēgth & strengthneth her armes, she putteth her hands to the wheele,
She lies not on the one side, but she seeks 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,
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& her hāds handle the spindle &c. Pro. 31.13.17.18 ver. &c. Shee is not like the Idle huswifes of our time, who hauing busines to doe in the house, will lye on the one side and thinke what they may eat, drinke, and weare;
& 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;
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That which is here spoken of a woman, the weaker (and teacheth that sexe what to doe, is not to be idle but to worke in calling & place the Lord hath allotted them vnto) is spoken much more to commend & teach men to do it, being the stronger.
That which is Here spoken of a woman, the Weaker (and Teaches 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.
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as in a Shippe, some to climbe the ropes, others to guide the Sterne &c. And to perticularise according to the present occasion in this trade of Black-Smiths:
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 Black-Smiths:
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Now I doe not say that euery man must worke in euery of these, But in this Trade (he being able) he must worke if not in the stronger and heauier worke, then in the lighter;
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;
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these, what will they say at that generall accompt and audite, when God shall aske them how they haue laboured in that calling which God assigned them to? surely they will be as that man which was at the feast without a wedding garment:
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:
so will it be with these men that haue left their callings to follow an idle life, they will not be able to say any thing for themselues, their deluded consciences that now speake for them, will then speake against them,
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,
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he will giue them to the deuills and bidd him binde them in chaines, and cast them into vtter darknes, where is weeping and gnashing of teeth foreuermore.
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.
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Thirdly, this encourageth all that haue callings, to worke therein, and to liue profitably to Church and common wealth, notwithstanding all the imputations of carele•se, worldly & conscienceles men to the contrary, who will be and are ready to say of a dilligent man in his calling (because he will not runne with them to all excesse of ryot) that hee is a myser, and earth-worme, and meere worldling.
Thirdly, this Encourageth all that have callings, to work therein, and to live profitably to Church and Common wealth, notwithstanding all the imputations of carele•se, worldly & conscienceles men to the contrary, who will be and Are ready to say of a diligent man in his calling (Because he will not run with them to all excess of riot) that he is a myser, and earthworm, and mere worldling.
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But because I knowe a man may offend this way, viz. by too much following his perticuler calling, I will for direction, that we may follow the same without offence,
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,
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that is, that our perticuler calling doe not eate vp our generall, which is the faulte of many, not onely of worldlings who altogether deuoure their generall calling by applying themselues without reason,
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 perticuler, (except it be when they are constrained to come to publique exercises of religion) but also of many christians, who too much taste of the oulde man herein, that when they should be in prayer with their families euening & morning, they bee eyther sleeping in their beds,
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 families evening & morning, they be either sleeping in their Beds,
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Secondly, that wee sanctifie our calling vnto vs, by the word and prayer. 2. Timoth. 4.5. Is this the course we must take in our callings? alas how fewe be there that so doe, who begin and end their workes with the word and prayer? not one of twenty ▪ well let vs, knowing that it is our dutie, beginne and end our calling thus;
Secondly, that we sanctify our calling unto us, by the word and prayer. 2. Timothy 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;
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it is a fearfull and irreligious course to set vpon our workes without prayer, wee cannot goe on in them with any assurance of Gods blessing and good speede therein,
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,
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though amongst you, God be blessed, he hath his number, and of them this practised, as I knowe vpon my owne experience, whose diligence let it prouoke the rest.
though among 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.
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which condemneth such, that though they will not be altogether without a calling, nay more then that, will sanctifie it by the word and prayer euening and morning,
which Condemneth such, that though they will not be altogether without a calling, nay more then that, will sanctify it by the word and prayer evening and morning,
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Fourthly, you must vse faith in your callings, vsing the meanes and submitting the successe vnto God which careth for vs. This is contrary to the practise of many, who tye their gettings and commings in, to their owne industrye,
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,
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But alas wee must looke that others gaine as well as wee, else how doe wee deale as we would be dealt withall? and doe as wee would be done vnto? we must not say and doe according to the olde prouerb, Euery man for himselfe, and God for vs all:
But 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 doe according to the old proverb, Every man for himself, and God for us all:
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yea, labour with patience in thy calling, not making hast to be rich, murmuring, grudging, or repining, if God answere thee not in these outward matters, as he doth others,
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 does Others,
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we haue neede of patience, that after we haue done the will of God, we might receiue the promise. Hebrewes: 10.36. Iob as well contented with Gods taking away as giuing to him, the Lord giueth and the Lord taketh away, blessed be the name of the Lord.
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 God's taking away as giving to him, the Lord gives and the Lord Takes away, blessed be the name of the Lord.
wee must looke to this, because we may spoyle all our diligence by this sinne many wayes, either by spending too much & not prouiding with the Ant for the winter,
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,
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and Ioseph for a deare yeare, or els by spending too nigardly, hauing riches and not a heart to vse them, one of the euill sicknesses vnder the Sunne, which Salomon speaketh of.
and Ioseph for a deer 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 speaks of.
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As many sinne this waye, so many especially of you the Black-smiths trade, and in the exesses for the most part, working for a while and then loytering, you sinfully spending vntill all be gone.
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.
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I know your trade is hott and fierye and so will require drinke, but ye must the more pray and be circumspect ouer your selues that yee sinne not in drinking, the deuill being reddy to take that occasiō to make you mispend your precious time and money,
I know your trade is hot and fiery and so will require drink, but you must the more pray and be circumspect over your selves that ye sin not in drinking, the Devil being ready to take that occasion to make you misspend your precious time and money,
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That it is lawfull, yea meete & necessary and the dutie of euerye one to growe to a perfection in his calling wherin the Lord hath sett him, as much as he can.
That it is lawful, 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.
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That which S. Paul vrgeth vppon Timothie in his perticuler calling and function of the ministery, prooueth this point. 1. Timot. 4.15.16. saying, These thing exercise, and giue thy selfe vnto them, that it may be seene how thou profitest among all men.
That which S. Paul urges upon Timothy in his particular calling and function of the Ministry, proveth this point. 1. Timothy 4.15.16. saying, These thing exercise, and give thy self unto them, that it may be seen how thou profitest among all men.
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and the other, the contrarye to this is condemned in the sluggard, who alwayes pretendeth many obiections to hinder him from his calling and goeing on in the same. Salomon speaketh Prouerbs. 26.13.14.15.16. vers. saying, The slothfull man saith, A Lion is in the way:
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 speaks Proverbs. 26.13.14.15.16. vers. saying, The slothful man Says, A lion is in the Way:
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The reason of it is playne, the greater perfection a man groweth and attaineth vnto in his calling, the more good he shalbe able to doe to him selfe, his and others, which is a thing wee lawfully may,
The reason of it is plain, the greater perfection a man grows and attaineth unto in his calling, the more good he shall able to do to him self, his and Others, which is a thing we lawfully may,
which being so, this doctrine teacheth vs. First, not to cōdemne men that we see to come and attaine to greater perfection in their calling then others, so they labour lawfully:
which being so, this Doctrine Teaches us First, not to condemn men that we see to come and attain to greater perfection in their calling then Others, so they labour lawfully:
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but because a man may fall into many euills in labouring this, I will therefore for our direction lay downe and commend vnto vs a fewe rules to be obserued of vs in labouring for more & more skill in our callings and professions.
but Because a man may fallen 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.
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the deuill and desire of account and fame in the world, so bewitching vs and ouer-ruling vs, that we little care or studie for perfection in that great profession, which is that one thing onely necessary;
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;
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or if both cānot be attained vnto, to excel in the best things, according to the Apostle his exhortation and counsell: 1. Cor. 14. Followe after loue and couet spirituall guifts:
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:
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this is the end, wherefore most (I doe not say all, I knowe the contrary both of this trade and others, God be blessed) doe labour for skill, that they may blind and beguile the vnskilfull.
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.
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Fewe or none say with S. Paul (although he in another case) wee are debters (because the Lord hath giuen vs skill in this) to liue not according to the flesh but according to the spirit:
Few or none say with S. Paul (although he in Another case) we Are debtors (Because the Lord hath given us skill in this) to live not according to the Flesh but according to the Spirit:
fewer with Dauid what shall I render vnto the Lord for all his guiftes (and in perticular for this) I will take the Cuppe of saluation and call vpon the name of the Lord:
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:
and let vs endeuour thereto dayly, that wee may be able to find out and meet with the subtilties and sleights of our spirituall aduersaryes, the deuill, the world and the flesh and the deceipts, our owne harts, which are deceiptful aboue measure,
and 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,
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yea lesse then nothing) if he haue disposed vs to a lawful calling in laboring, wherin wee may dayly receiue comfort, which we could not if we had laboured in an vnlawful trade,
yea less then 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,
No such tradesman (continuing these courses) can haue any true comforte, when hee considereth he hath spent dayes, weekes and yeares, in them, which haue no warrant from God,
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,
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yet most of you doe abuse it, and dishonour God in it and by it, and thereby bring reproch vpon your selues, and discredit your callings; a fearfull & common sinne:
yet most of you do abuse it, and dishonour God in it and by it, and thereby bring reproach upon your selves, and discredit your callings; a fearful & Common sin:
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you being herein like to the sonnes of nobles (I doe not say you are the sonnes of nobles) the more antient their howse is & the more repute it hath had amongst men, the more proud and insolent they growe, dispising other,
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 among men, the more proud and insolent they grow, despising other,
but so it should not be, neither with you nor them, the more antient and obseruable your trade is, the greater note it hath with God, the more obseruantly walke you with God;
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;
so obseruable and worthy, wherevnto the Lord hath called you? For if not a haire of our head fall to the ground without Gods prouidence, certainly his prouidence is much more seene in guiding men to their places;
so observable and worthy, whereunto the Lord hath called you? For if not a hair of our head fallen to the ground without God's providence, Certainly his providence is much more seen in guiding men to their places;
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That it is of necessity who can deny? can the Husbandman till, sowe, and reape without the helpe of it? can the Marriner trauaile the Seas without it? can the Carpenter build without it? can the Soldier fight without it? can any manlye in his house, sleepe safely in his bed,
That it is of necessity who can deny? can the Husbandman till, sow, and reap without the help of it? can the Mariner travail the Seas without it? can the Carpenter built without it? can the Soldier fight without it? can any manly in his house, sleep safely in his Bed,
and haue his goods in house, shop, and ware-house safe without this trade? I know he cannot, who then can say he hath no need of a Blacke-smiths helpe? If this were considered,
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 Blacksmiths help? If this were considered,
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The second cause in ourselues why we so little esteeme it, is because we are like children and fooles, carried away with shewes of things, not considering the truth and substance of them:
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:
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that needlesse, yea gracelesse trades be sett vp, and this, and such as this be, be so much neglected? well the worth of these will appeare more carendo quam fruendo, but the inutilitie of these worthlesse trades magis fruendo quam carendo, These are too principall causes,
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,
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Let vs amend the things that are in our selues, & taking away the clouds that haue so dazeled our eyes, that we haue not seene nor rightly iudged, of the worth of this trade:
Let us amend the things that Are in our selves, & taking away the Clouds that have so dazzled our eyes, that we have not seen nor rightly judged, of the worth of this trade:
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First in perticuler and inferior parties, some of you giuen to intollerable drunkennes, other to hastines, vncivill and Churlish behauiour at home and abroade.
First in particular and inferior parties, Some of you given to intolerable Drunkenness, other to hastiness, vncivill and Churlish behaviour At home and abroad.
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First, in your owne persons, falling many times into these sinnes, how can the body be sound when the head is thus sicke? I would I did not speak truly both concerning the Gouernors of this and other companies for the most part.
First, in your own Persons, falling many times into these Sins, how can the body be found 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.
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Secondly in that you doe not rule as you should, seeing these vices, especially drunkennes and the like, publick & notorious sinnes (so disgracefull to your trade and profession) punished;
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;
ord p-acp cst pn22 vdb xx vvi c-acp pn22 vmd, vvg d n2, av-j n1 cc dt j, j cc j n2 (av j p-acp po22 n1 cc n1) vvn;
Thirdly the cause is amongst you all, and that in choosing oft tymes, vnfit men to these places of gouernment, men more fit to bee gouerned then to gouerne, being men either of scandalous life, as drunkards and the like:
Thirdly the cause is among 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:
ord dt n1 vbz p-acp pn22 d, cc cst p-acp vvg av n2, j n2 p-acp d n2 pp-f n1, n2 av-dc j p-acp vbi vvn av pc-acp vvi, vbg n2 d pp-f j n1, c-acp n2 cc dt j:
Let him labour for grace, whereby he may become temporate, slowe to anger, and of a meeke and quiet spirite, which are things both with God and men much set by.
Let him labour for grace, whereby he may become temporate, slow to anger, and of a meek and quiet Spirit, which Are things both with God and men much Set by.
