HOMILY AGAINST IDLENESS

from Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

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<bkdv3 n="18069"><fw t="catch">AN</fw>
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<bkdv3 n="18070"><fw t="pag">249</fw>
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<heading>
<bkdv3 n="18071"><f t="rl">AN HOMILIE AGAINST<f t="r">
<bkdv3 n="18072">IDLENESSE.<f t="bk">
</heading>

<ttdv3 n="1" t="part">

<p>
<ttdv4 n="II.19.1-1"><bkdv3 n="18073">F<f t="bl">Orasmuch as man, being not borne to
<ttdv4 n="II.19.1-2"><bkdv3 n="18074">ease and rest, but to labour and trauaile,
<ttdv4 n="II.19.1-3"><bkdv3 n="18075">is by corruption of nature through sinne,
<ttdv4 n="II.19.1-4"><bkdv3 n="18076">so farre degenerated and growne out of
<ttdv4 n="II.19.1-5"><bkdv3 n="18077">kinde, that hee taketh Idlenesse to bee no
<ttdv4 n="II.19.1-6"><bkdv3 n="18078">euill at all, but rather a commendable
<ttdv4 n="II.19.1-7"><bkdv3 n="18079">thing, seemely for those that be wealthy,
<ttdv4 n="II.19.1-8"><bkdv3 n="18080">and therefore is greedily imbraced of most
<ttdv4 n="II.19.1-9"><bkdv3 n="18081">part of men, as agreeable to their sensuall
<ttdv4 n="II.19.1-10"><bkdv3 n="18082">affection, and all labour and trauaile is
<ttdv4 n="II.19.1-11"><bkdv3 n="18083">diligently auoyded, as a thing painefull
<ttdv4 n="II.19.1-12"><bkdv3 n="18084">and repugnant to the pleasure of the flesh:
<ttdv4 n="II.19.1-13"><bkdv3 n="18085">It is necessary to bee declared vnto you,
<ttdv4 n="II.19.1-14"><bkdv3 n="18086">that by the ordinance of <f t="bll">GOD<f t="bl">, which hee hath set in the nature of
<ttdv4 n="II.19.1-15"><bkdv3 n="18087">man, euery one ought, in his lawfull vocation and calling, to giue him{\-}
<ttdv4 n="II.19.1-16"><bkdv3 n="18088">selfe to labour: and that idlenesse, being repugnant to the same ordinance,
<ttdv4 n="II.19.1-17"><bkdv3 n="18089">is a grieuous sinne, and also, for the great inconueniences and mischiefes
<ttdv4 n="II.19.1-18"><bkdv3 n="18090">which spring thereof, an intolerable euill: to the intent that when ye vn{\-}
<ttdv4 n="II.19.1-19"><bkdv3 n="18091">derstand the same, ye may diligently flee from it, and on the other part
<ttdv4 n="II.19.1-20"><bkdv3 n="18092">earnestly apply your selues, euery man in his vocation, to honest labour
<ttdv4 n="II.19.1-21"><bkdv3 n="18093">and businesse, which as it is enioyned vnto man by <f t="bll">GODS<f t="bl"> appoint{\-}
<ttdv4 n="II.19.1-22"><bkdv3 n="18094">ment, so it wanteth not his manifold blessings and sundry benefits.
<p>
<ttdv4 n="II.19.1-23"><bkdv3 n="18095">Almighty <f t="bll">GOD<f t="bl">, after that he had created man, put him into Para{\-}
<ttdv4 n="II.19.1-24"><bkdv3 n="18096">dise, that hee might dresse and keepe it: But when hee had transgressed
<ttdv4 n="II.19.1-25"><bkdv3 n="18097"><f t="bll">GODS<f t="bl"> commandement, eating the fruit of the tree which was for{\-}
<ttdv4 n="II.19.1-26"><bkdv3 n="18098">bidden him, Almighty <f t="bll">GOD<f t="bl"> foorthwith did cast him out of Paradise
<ttdv4 n="II.19.1-27"><bkdv3 n="18099">into this wofull vale of miserie, enioyning him to labour the ground that

<note place="rmargin">
<bkdv3 n="18128"><cit work="OT. Genesis 3.23"><f t="r">Gen.3. <f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-29"><bkdv3 n="18101">hee was taken out of, and to eat his bread in the sweat of his face all the
<ttdv4 n="II.19.1-30"><bkdv3 n="18102">dayes of his life. It is the appointment and will of <f t="bll">GOD<f t="bl">, that euery
<ttdv4 n="II.19.1-31"><bkdv3 n="18103">man, during the time of this mortall and transitorie life, should giue him{\-}
<ttdv4 n="II.19.1-32"><bkdv3 n="18104">selfe to such honest and godly exercise and labour, and euery one follow
<ttdv4 n="II.19.1-33"><bkdv3 n="18105">his owne busines, |&| to walke vprightly in his owne calling. Man (saith
<ttdv4 n="II.19.1-34"><bkdv3 n="18106"><name t="ps">Iob</name>) is borne to labor. And we are commanded by <name t="ps">Iesus Sirach</name>, not to hate

<note place="rmargin">
<bkdv3 n="18107"><cit work="OT. Job 5.7"><f t="r">Iob.5.</cit>
<bkdv3 n="18108"><cit work="OT. Ecclesiasticus 7.15">Eccles.7.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-35"><bkdv3 n="18109">painefull workes, neither husbandry, or other such mysteries of trauell,
<ttdv4 n="II.19.1-36"><bkdv3 n="18110">which the hiest hath created. The wiseman also exhorteth vs to drinke the

<bkdv3 n="18111"><fw t="catch">waters</fw>

<bkdv2 type="page" n="250" sig="Xx5v" side="outer" forme="2">

<bkdv3 n="18112"><f t="r"><fw t="pag">250</fw> <fw t="header">The Sermon</fw>

<note place="lmargin">
<bkdv3 n="18113"><cit work="OT. Proverbs 5.15"><f t="r">Prou.5. <f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-37"><bkdv3 n="18114">waters of our owne cesterne, and of the riuers that runne out of the
<ttdv4 n="II.19.1-38"><bkdv3 n="18115">middes of our owne well: meaning thereby, that wee should liue of our
<ttdv4 n="II.19.1-39"><bkdv3 n="18116">owne labours, and not deuoure the labours of other. S. <name t="ps">Paul</name> hearing
<ttdv4 n="II.19.1-40"><bkdv3 n="18117">that among the Thessalonians, there were certaine that liued dissolutely

<note place="lmargin">
<bkdv3 n="18118"><cit work="NT. 2 Thessalonians 3.11-12"><f t="r">2.Thes.3.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-41"><bkdv3 n="18119">and out of order, that is to say, which did not worke, but were busibodies:
<ttdv4 n="II.19.1-42"><bkdv3 n="18120">not getting their owne liuing with their owne trauaile, but eating o{\-}
<ttdv4 n="II.19.1-43"><bkdv3 n="18121">ther mens bread of free cost, did command the said Thessalonians, not
<ttdv4 n="II.19.1-44"><bkdv3 n="18122">onely to withdraw themselues, and abstaine from the familiar company
<ttdv4 n="II.19.1-45"><bkdv3 n="18123">of such inordinate persons, but also that if there were any such among
<ttdv4 n="II.19.1-46"><bkdv3 n="18124">them that would not labour, the same should not eate, nor haue any li{\-}
<ttdv4 n="II.19.1-47"><bkdv3 n="18125">uing at other mens hands. Which doctrine of Saint <name t="ps">Paul</name> (no doubt) is
<ttdv4 n="II.19.1-48"><bkdv3 n="18126">grounded vpon the generall ordinance of <f t="bll">GOD<f t="bl">, which is, that euery man
<ttdv4 n="II.19.1-49"><bkdv3 n="18127">should labour; And therefore it is to be obeyed of all men, and no man can
<ttdv4 n="II.19.1-50"><bkdv3 n="18128">iustly exempt himselfe from the same. But when it is said, all men should
<ttdv4 n="II.19.1-51"><bkdv3 n="18129">labour: it is not so straitly meant, that all men <app>should should <rdg resp="IL">should</rdg></app> vse handy
<ttdv4 n="II.19.1-52"><bkdv3 n="18130">labour. But as there be diuers sorts of labours, some of the minde, and
<ttdv4 n="II.19.1-53"><bkdv3 n="18131">some of the body, and some of both: So euery one (except by reason of
<ttdv4 n="II.19.1-54"><bkdv3 n="18132">age, debilitie of body, or want of health, he be vnapt to labor at all) ought
<ttdv4 n="II.19.1-55"><bkdv3 n="18133">both for the getting of his owne liuing honestly, and for to profite others,
<ttdv4 n="II.19.1-56"><bkdv3 n="18134">in some kind of labour to exercise himselfe, according as the vocation
<ttdv4 n="II.19.1-57"><bkdv3 n="18135">whereunto <f t="bll">GOD<f t="bl"> hath called him shall require. So that whosoeuer do{\-}
<ttdv4 n="II.19.1-58"><bkdv3 n="18136">eth good to the common weale and societie of men with his industrie and
<ttdv4 n="II.19.1-59"><bkdv3 n="18137">labour, whether it be by gouerning the common weale publikely, or by
<ttdv4 n="II.19.1-60"><bkdv3 n="18138">bearing publike office or ministery, or by doing any common necessary af{\-}
<ttdv4 n="II.19.1-61"><bkdv3 n="18139">faires of his countrey, or by giuing counsell, or by teaching and instruc{\-}
<ttdv4 n="II.19.1-62"><bkdv3 n="18140">ting others, or by what other meanes soeuer hee bee occupyed, so that
<ttdv4 n="II.19.1-63"><bkdv3 n="18141">a profit and benefit redound thereof vnto others, the same person is not to
<ttdv4 n="II.19.1-64"><bkdv3 n="18142">be accounted idle, though he worke no bodily labour, nor is to be denyed
<ttdv4 n="II.19.1-65"><bkdv3 n="18143">his liuing (if hee attend his vocation) though hee worke not with his
<ttdv4 n="II.19.1-66"><bkdv3 n="18144">hands.
<p>
<ttdv4 n="II.19.1-67"><bkdv3 n="18145">Bodily labour is not required of them which by reason of their voca{\-}
<ttdv4 n="II.19.1-68"><bkdv3 n="18146">tion and office are occupied in the labour of the mind, to the succour and

<note place="lmargin">
<bkdv3 n="18147"><cit work="NT. 1 Timothy 5.13"><f t="r">1.Tim.5.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-69"><bkdv3 n="18148">helpe of others. Saint <name t="ps">Paul</name> exhorteth <name t="ps">Timothie</name> to eschew and refuse idle
<ttdv4 n="II.19.1-70"><bkdv3 n="18149">widowes, which goe about from house to house, because they are not on{\-}
<ttdv4 n="II.19.1-71"><bkdv3 n="18150">ly idle, but pratlers also, and busibodies, speaking things which are not

<note place="lmargin">
<bkdv3 n="18151"><cit work="OT. Ezechiel 16.49"><f t="r">Ezech.16.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-72"><bkdv3 n="18152">comely. The Prophet <name t="ps">Ezechiel</name> declaring what the sinnes of the citie of
<ttdv4 n="II.19.1-73"><bkdv3 n="18153"><name t="pl">Sodome</name> were, reckoneth idlenesse to be one of the principall. The sinnes
<ttdv4 n="II.19.1-74"><bkdv3 n="18154">(saith he) of <name t="pl">Sodome</name> were these, Pride, fulnesse of meat, abundance, and
<ttdv4 n="II.19.1-75"><bkdv3 n="18155">idlenesse: These things had <name t="pl">Sodome</name> and her daughters, meaning the ci{\-}
<ttdv4 n="II.19.1-76"><bkdv3 n="18156">ties subiect to her. The horrible and strange kind of destruction
<ttdv4 n="II.19.1-77"><bkdv3 n="18157">of that citie, and all the countrey about the same, (which was fire and
<ttdv4 n="II.19.1-78"><bkdv3 n="18158">brymstone rayning from heauen) most manifestly declareth, what a
<ttdv4 n="II.19.1-79"><bkdv3 n="18159">grieuous sinne Idlenesse is, and ought to admonish vs to flee from the
<ttdv4 n="II.19.1-80"><bkdv3 n="18160">same, and embrace honest and godly labour. But if wee giue our
<ttdv4 n="II.19.1-81"><bkdv3 n="18161">selues to Idlenesse and slouth, to lurking and loytering, to wilfull
<ttdv4 n="II.19.1-82"><bkdv3 n="18162">wandering, and wastefull spending, neuer setling our selues to honest
<ttdv4 n="II.19.1-83"><bkdv3 n="18163">labour, but liuing like drone bees by the labours of other men, then do we

<bkdv3 n="18164"><fw t="catch">breake</fw>

<bkdv2 type="page" n="251" sig="Xx6r" side="inner" forme="1">

<bkdv3 n="18165"><f t="r"><fw t="header">against Idlenesse.</fw><fw t="pag">251</fw><f t="bl">

<ttdv4 n="II.19.1-84"><bkdv3 n="18166">breake the Lords Commandement, we goe astray from our vocation, and
<ttdv4 n="II.19.1-85"><bkdv3 n="18167">incur the danger of <f t="bll">GODS<f t="bl"> wrath and heauy displeasure, to our end{\-}
<ttdv4 n="II.19.1-86"><bkdv3 n="18168">lesse destruction, except by repentance we turne againe vnfaignedly vn{\-}
<ttdv4 n="II.19.1-87"><bkdv3 n="18169">to <f t="bll">GOD<f t="bl">. The inconueniences and mischiefes that come of idlenesse, as{\-}
<ttdv4 n="II.19.1-88"><bkdv3 n="18170">well to mans body, as to his soule, are more then can in short time be well
<ttdv4 n="II.19.1-89"><bkdv3 n="18171">rehearsed. Some we shall declare and open vnto you, that by considering
<ttdv4 n="II.19.1-90"><bkdv3 n="18172">them, yee may the better with your selues gather the rest. An idle hand
<ttdv4 n="II.19.1-91"><bkdv3 n="18173">(sayth <name t="pl">Solomon</name>) maketh poore, but a quicke labouring hand maketh

<note place="rmargin">
<bkdv3 n="18174"><cit work="OT. Proverbs 10.4"><f t="r">Prou.10.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-92"><bkdv3 n="18175">rich. Againe, he that tilleth his land, shall haue plenteousnesse of bread,

<note place="rmargin">
<bkdv3 n="18176"><cit work="OT. Proverbs 12.11, 28.19"><f t="r">Prou.11.28<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-93"><bkdv3 n="18177">but hee that floweth in idlenesse is a very foole, and shall haue pouerty
<ttdv4 n="II.19.1-94"><bkdv3 n="18178">ynough. Againe, A slothfull body will not goe to plowe for cold of the

<note place="rmargin">
<bkdv3 n="18179"><cit work="OT. Proverbs 20.4"><f t="r">Prou.10.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-95"><bkdv3 n="18180">winter, therefore shall he goe a begging in summer, and haue nothing.
<p>
<ttdv4 n="II.19.1-96"><bkdv3 n="18181">But what shall wee neede to stand much about the proouing of this,
<ttdv4 n="II.19.1-97"><bkdv3 n="18182">that pouerty followeth idlenesse? We haue too much experience thereof
<ttdv4 n="II.19.1-98"><bkdv3 n="18183">(the thing is the more to bee lamented) in this Realme. For a great
<ttdv4 n="II.19.1-99"><bkdv3 n="18184">part of the beggery that is among the poore, can bee imputed to nothing
<ttdv4 n="II.19.1-100"><bkdv3 n="18185">so much, as to idlenesse, and to the negligence of parents, which do not
<ttdv4 n="II.19.1-101"><bkdv3 n="18186">bring vp their children, either in good learning, honest labour, or some
<ttdv4 n="II.19.1-102"><bkdv3 n="18187">commendable occupation or trade, whereby when they come to age, they
<ttdv4 n="II.19.1-103"><bkdv3 n="18188">might get their liuing. Dayly experience also teacheth, that nothing is
<ttdv4 n="II.19.1-104"><bkdv3 n="18189">more enemy or pernicious to the health of mans body, then is idlenes, too
<ttdv4 n="II.19.1-105"><bkdv3 n="18190">much ease and sleepe, and want of exercise. But these and such like incom{\-}
<ttdv4 n="II.19.1-106"><bkdv3 n="18191">modities, albeit they bee great and noysome, yet because they concerne
<ttdv4 n="II.19.1-107"><bkdv3 n="18192">chiefly the body and externall goodes, they are not to bee compared with
<ttdv4 n="II.19.1-108"><bkdv3 n="18193">the mischiefes and inconueniences, which thorow idlenesse happen to the
<ttdv4 n="II.19.1-109"><bkdv3 n="18194">soule, whereof wee will recite some. Idlenesse is neuer alone, but hath
<ttdv4 n="II.19.1-110"><bkdv3 n="18195">alwayes a long tayle of other vices hanging on, which corrupt and infect
<ttdv4 n="II.19.1-111"><bkdv3 n="18196">the whole man, after such sort, that he is made at length nothing else but
<ttdv4 n="II.19.1-112"><bkdv3 n="18197">a lumpe of sinne. Idlenesse (saith <name t="ps">Iesus Syrach</name>) bringeth much euill and

<note place="rmargin">
<bkdv3 n="18198"><cit work="OT. Ecclesiasticus 33.27"><f t="r">Eccles.33.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-113"><bkdv3 n="18199">mischiefe. Saint <name t="ps">Bernard</name> calleth it the mother of all euilles, and step{\-}
<ttdv4 n="II.19.1-114"><bkdv3 n="18200">dame of all vertues, adding moreouer, that it doeth prepare and (as it
<ttdv4 n="II.19.1-115"><bkdv3 n="18201">were) treade the way to hell fire. Where idlenesse is once receiued, there
<ttdv4 n="II.19.1-116"><bkdv3 n="18202">the deuill is ready to set in his foote, and to plant all kinde of wickednesse
<ttdv4 n="II.19.1-117"><bkdv3 n="18203">and sinne, to the euerlasting destruction of mans soule. Which thing to
<ttdv4 n="II.19.1-118"><bkdv3 n="18204">bee most true, we are plainely taught in the xiii. of <name t="ps">Matthew,</name> where it is
<ttdv4 n="II.19.1-119"><bkdv3 n="18205">sayd, that the enemy came while men were asleepe, and sowed naugh{\-}

<note place="rmargin">
<bkdv3 n="18206"><cit work="NT. Matthew 13.25"><f t="r">Matth.13.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-120"><bkdv3 n="18207">tie tares among the good wheate. In very deede the best time that the
<ttdv4 n="II.19.1-121"><bkdv3 n="18208">diuell can haue to worke his feate, is when men bee asleepe, that is to
<ttdv4 n="II.19.1-122"><bkdv3 n="18209">say, idle: Then is hee most busie in his worke, then doeth hee soonest
<ttdv4 n="II.19.1-123"><bkdv3 n="18210">catch men in the snare of perdition, then doeth hee fill them with all ini{\-}
<ttdv4 n="II.19.1-124"><bkdv3 n="18211">quitie, to bring them (without <f t="bll">GODS<f t="bl"> speciall fauour) vnto vt{\-}
<ttdv4 n="II.19.1-125"><bkdv3 n="18212">ter destruction. Hereof wee haue two notable examples, most liuely
<ttdv4 n="II.19.1-126"><bkdv3 n="18213">set before our eyes. The one in king <name t="ps">Dauid,</name> who tarying at home idlely
<ttdv4 n="II.19.1-127"><bkdv3 n="18214">(as the Scripture sayth) at such times as other Kinges goe foorth to

<note place="rmargin">
<bkdv3 n="18215"><cit work="OT. 2 Sam. 11.1"><f t="r">1.King.11. <f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-128"><bkdv3 n="18216">battell, was quickly seduced of Satan to forsake the Lord his <f t="bll">GOD<f t="bl">,

<note place="rmargin">
<bkdv3 n="18217"><cit work="OT. 2 Sam. 12.9"><f t="r">2.King.12. <f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-129"><bkdv3 n="18218">and to commit two grieuous and abominable sinnes in his sight: adul{\-}
<ttdv4 n="II.19.1-130"><bkdv3 n="18219">terie, and murder.

<bkdv3 n="18220"><fw t="catch">The</fw>

<bkdv2 type="page" n="252" sig="Xx6v" side="outer" forme="1">

<bkdv3 n="18221"><f t="r"><fw t="pag">252</fw> <fw t="header">The Sermon</fw><f t="bl">

<p>
<ttdv4 n="II.19.1-131"><bkdv3 n="18222">The plagues that ensued these offences were horrible and grieuous,
<ttdv4 n="II.19.1-132"><bkdv3 n="18223">as it may easily appeare to them that will reade the storie. Another ex{\-}

<note place="lmargin">
<bkdv3 n="18224"><cit work="OT. Judges 16.1-25"><f t="r">Iudg.16.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-133"><bkdv3 n="18225">ample of <name t="ps">Sampson,</name> who so long as hee warred with the Philistines, ene{\-}
<ttdv4 n="II.19.1-134"><bkdv3 n="18226">mies to the people of <f t="bll">GOD<f t="bl">, could neuer bee taken or ouercome: But
<ttdv4 n="II.19.1-135"><bkdv3 n="18227">after that hee gaue himselfe to ease and idlenesse, he not onely committed
<ttdv4 n="II.19.1-136"><bkdv3 n="18228">fornication with the strumpet <name t="ps">Dalila,</name> but also was taken of his enemies,
<ttdv4 n="II.19.1-137"><bkdv3 n="18229">and had his eyes miserably put out, was put in prison, and compelled to
<ttdv4 n="II.19.1-138"><bkdv3 n="18230">grinde in a Mill, and at length was made the laughing stocke of his ene{\-}
<ttdv4 n="II.19.1-139"><bkdv3 n="18231">mies. If these two, who were so excellent men, so welbeloued of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.19.1-140"><bkdv3 n="18232">so endued with singular and diuine gifts, the one namely of prophesie,
<ttdv4 n="II.19.1-141"><bkdv3 n="18233">and the other of strength, and such men as neuer could by vexation, la{\-}
<ttdv4 n="II.19.1-142"><bkdv3 n="18234">bour, or trouble, be ouercome, were ouerthrowen and fell into grieuous
<ttdv4 n="II.19.1-143"><bkdv3 n="18235">sinnes, by giuing themselues for a short time to ease and idlenesse, and so
<ttdv4 n="II.19.1-144"><bkdv3 n="18236">consequently incurred miserable plagues at the hands of <f t="bll">GOD<f t="bl">: what
<ttdv4 n="II.19.1-145"><bkdv3 n="18237">sinne, what mischiefe, what inconuenience and plague is not to bee fea{\-}
<ttdv4 n="II.19.1-146"><bkdv3 n="18238">red, of them which all their life long giue themselues wholy to idlenesse
<ttdv4 n="II.19.1-147"><bkdv3 n="18239">and ease? Let vs not deceiue our selues, thinking little hurt to come of
<ttdv4 n="II.19.1-148"><bkdv3 n="18240">doing nothing: For it is a true saying, When one doeth nothing, hee
<ttdv4 n="II.19.1-149"><bkdv3 n="18241">learneth to doe euill. Let vs therefore alwayes bee doing of some honest
<ttdv4 n="II.19.1-150"><bkdv3 n="18242">worke, that the deuill may finde vs occupied. He himselfe is euer occupi{\-}
<ttdv4 n="II.19.1-151"><bkdv3 n="18243">ed, neuer idle, but walketh continually seeking to deuoure vs. Let vs
<ttdv4 n="II.19.1-152"><bkdv3 n="18244">resist him with our diligent watching, in labour, and in well doing.
<ttdv4 n="II.19.1-153"><bkdv3 n="18245">For hee that diligently exerciseth himselfe in honest businesse, is not easi{\-}
<ttdv4 n="II.19.1-154"><bkdv3 n="18246">ly catched in the deuils snare. When man through idlenesse, or for de{\-}
<ttdv4 n="II.19.1-155"><bkdv3 n="18247">fault of some honest occupation or trade to liue vpon, is brought to po{\-}
<ttdv4 n="II.19.1-156"><bkdv3 n="18248">uertie, and want of things necessary, wee see how easily such a man is in{\-}
<ttdv4 n="II.19.1-157"><bkdv3 n="18249">duced for his gaine, to lye, to practise how he may deceiue his neighbour,
<ttdv4 n="II.19.1-158"><bkdv3 n="18250">to forsweare himselfe, to beare false witnesse, and oftentimes to steale and
<ttdv4 n="II.19.1-159"><bkdv3 n="18251">murder, or to vse some other vngodly meane to liue withall. Whereby
<ttdv4 n="II.19.1-160"><bkdv3 n="18252">not onely his good name, honest reputation, and a good conscience, yea
<ttdv4 n="II.19.1-161"><bkdv3 n="18253">his life is vtterly lost, but also the great displeasure and wrath of <f t="bll">GOD<f t="bl">,
<ttdv4 n="II.19.1-162"><bkdv3 n="18254">with diuers and sundry grieuous plagues, are procured. Loe heere the
<ttdv4 n="II.19.1-163"><bkdv3 n="18255">ende of the idle and sluggish bodies, whose hands cannot away with ho{\-}
<ttdv4 n="II.19.1-164"><bkdv3 n="18256">nest labour: losse of name, fame, reputation, and life, here in this world,
<ttdv4 n="II.19.1-165"><bkdv3 n="18257">and without the great mercy of <f t="bll">GOD<f t="bl">, the purchasing of euerlasting
<ttdv4 n="II.19.1-166"><bkdv3 n="18258">destruction in the world to come. Haue not all men then good cause to
<ttdv4 n="II.19.1-167"><bkdv3 n="18259">beware and take heede of idlenesse, seeing they that imbrace and follow
<ttdv4 n="II.19.1-168"><bkdv3 n="18260">it, haue commonly of their pleasant idlenesse, sharpe and sowre displea{\-}
<ttdv4 n="II.19.1-169"><bkdv3 n="18261">sures? Doubtlesse good and godly men, weighing the great and mani{\-}
<ttdv4 n="II.19.1-170"><bkdv3 n="18262">fold harmes that come by idlenesse to a Common weale, haue from time
<ttdv4 n="II.19.1-171"><bkdv3 n="18263">to time prouided with all diligence, that sharpe and seuere lawes might

<note place="lmargin">
<f t="i">
<bkdv3 n="18264">Herodotus. <f t="r">
</note>

<ttdv4 n="II.19.1-172"><bkdv3 n="18265">bee made for the correction and amendment of this euill. The Egyptians
<ttdv4 n="II.19.1-173"><bkdv3 n="18266">had a law, that euery man should weekely bring his name to the chiefe
<ttdv4 n="II.19.1-174"><bkdv3 n="18267">rulers of the Prouince, and therewithall declare what trade of life hee
<ttdv4 n="II.19.1-175"><bkdv3 n="18268">vsed, to the intent that idlenesse might bee worthily punished, and di{\-}
<ttdv4 n="II.19.1-176"><bkdv3 n="18269">ligent labour duely rewarded. The Athenians did chastice sluggish and
<ttdv4 n="II.19.1-177"><bkdv3 n="18270">slothfull people, no lesse then they did hainous and grieuous offenders,

<bkdv3 n="18271"><fw t="catch">considering</fw>

<bkdv1 type="gathering" n="32" format="folio" in="6s">
<bkdv2 type="page" n="253" sig="Yy1r" side="outer" forme="1">

<bkdv3 n="18272"><f t="r"><fw t="header">against Idlenesse.</fw><fw t="pag">253</fw><f t="bl">

<ttdv4 n="II.19.1-178"><bkdv3 n="18273">considering (as the trueth is) that idlenesse causeth much mischiefe.
<ttdv4 n="II.19.1-179"><bkdv3 n="18274">The <name t="ps">Areopagites</name> called euery man to a straite accompt how he liued: And
<ttdv4 n="II.19.1-180"><bkdv3 n="18275">if they found any loyterers that did not profite the common weale by
<ttdv4 n="II.19.1-181"><bkdv3 n="18276">one meanes or other, they were driuen out, and banished, as vnprofita{\-}
<ttdv4 n="II.19.1-182"><bkdv3 n="18277">ble members, that did onely hurt and corrupt the body. And in this
<ttdv4 n="II.19.1-183"><bkdv3 n="18278">Realme of England, good and godly lawes haue bin diuers times made,
<ttdv4 n="II.19.1-184"><bkdv3 n="18279">that no idle vagabonds and loitering runnagates, should be suffered to
<ttdv4 n="II.19.1-185"><bkdv3 n="18280">goe from Towne to Towne, from Place to Place, without punishment,
<ttdv4 n="II.19.1-186"><bkdv3 n="18281">which neither serue <f t="bll">GOD<f t="bl"> nor their Prince, but deuoure the sweet
<ttdv4 n="II.19.1-187"><bkdv3 n="18282">fruits of other mens labour, being common lyers, drunkardes, swea{\-}
<ttdv4 n="II.19.1-188"><bkdv3 n="18283">rers, theeues, whooremasters, and murderers, refusing all honest la{\-}
<ttdv4 n="II.19.1-189"><bkdv3 n="18284">bour, and giue themselues to nothing else, but to inuent and doe mis{\-}
<ttdv4 n="II.19.1-190"><bkdv3 n="18285">chiefe, whereof they are more desirous and greedie, then is any Lyon
<ttdv4 n="II.19.1-191"><bkdv3 n="18286">of his pray. To remedy this inconuenience, let all parents and others,
<ttdv4 n="II.19.1-192"><bkdv3 n="18287">which haue the care and gouernance of youth so bring them vp either in
<ttdv4 n="II.19.1-193"><bkdv3 n="18288">good learning, labour, or some honest occupation or trade, whereby they
<ttdv4 n="II.19.1-194"><bkdv3 n="18289">may be able in time to come, not onely to susteine themselues competent{\-}
<ttdv4 n="II.19.1-195"><bkdv3 n="18290">ly, but also to releeue and supplie the necessitie and want of others.
<ttdv4 n="II.19.1-196"><bkdv3 n="18291">And Saint <name t="ps">Paul</name> saith, Let him that hath stolen, steale no more, and he

<note place="rmargin">
<bkdv3 n="18292"><cit work="NT. Ephesians 4.28"><f t="r">Ephes.4.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-197"><bkdv3 n="18293">that hath deceiued others, or vsed vnlawfull waies to get his liuing, leaue
<ttdv4 n="II.19.1-198"><bkdv3 n="18294">off the same, and labour rather, working with his hands that thing
<ttdv4 n="II.19.1-199"><bkdv3 n="18295">which is good, that he may haue that which is necessary for himselfe, and
<ttdv4 n="II.19.1-200"><bkdv3 n="18296">also be able to giue vnto others that stand in need of his helpe. The Pro{\-}
<ttdv4 n="II.19.1-201"><bkdv3 n="18297">phet <name t="ps">Dauid</name> thinketh him happy that liueth vpon his labour, saying,

<note place="rmargin">
<bkdv3 n="18298"><cit work="OT. Psalms 128.2"><f t="r">Psal.128.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-202"><bkdv3 n="18299">When thou eatest the labours of thine hands, happy art thou, and
<ttdv4 n="II.19.1-203"><bkdv3 n="18300">well is thee. This happinesse or blessing consisteth in these and such
<ttdv4 n="II.19.1-204"><bkdv3 n="18301">like points.
<p>
<ttdv4 n="II.19.1-205"><bkdv3 n="18302">First it is the gift of <f t="bll">GOD<f t="bl"> (as <name t="ps">Salomon</name> saith) when one eateth and drin{\-}

<note place="rmargin">
<bkdv3 n="18303"><cit work="OT. Ecclesiastes 3.13"><f t="r">Eccle.3.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-206"><bkdv3 n="18304">keth, and receiueth good of his labour. Secondly, when one liueth of
<ttdv4 n="II.19.1-207"><bkdv3 n="18305">his owne labour (so it be honest and good) he liueth of it with a good con{\-}
<ttdv4 n="II.19.1-208"><bkdv3 n="18306">science: and an vpright conscience is a treasure inestimable. Thirdly, he
<ttdv4 n="II.19.1-209"><bkdv3 n="18307">eateth his bread not with brawling and chiding, but with peace and
<ttdv4 n="II.19.1-210"><bkdv3 n="18308">quietnesse: when he quietly laboureth for the same, according to Saint
<ttdv4 n="II.19.1-211"><bkdv3 n="18309"><name t="ps">Pauls</name> admonition. Fourthly, he is no mans bondman for his meat sake,
<ttdv4 n="II.19.1-212"><bkdv3 n="18310">nor needeth not for that, to hang vpon the good will of other men: but
<ttdv4 n="II.19.1-213"><bkdv3 n="18311">so liueth of his owne, that hee is able to giue part to others. And to con{\-}
<ttdv4 n="II.19.1-214"><bkdv3 n="18312">clude, the labouring man and his family, whyles they are busily occupied
<ttdv4 n="II.19.1-215"><bkdv3 n="18313">in their labour, bee free from many temptations and occasions of sinne,
<ttdv4 n="II.19.1-216"><bkdv3 n="18314">which they that liue in idlenesse are subiect vnto. And here ought
<ttdv4 n="II.19.1-217"><bkdv3 n="18315">Artificers and labouring men, who bee at wages for their worke and la{\-}
<ttdv4 n="II.19.1-218"><bkdv3 n="18316">bour, to consider their conscience to <f t="bll">GOD<f t="bl">, and their duety to their
<ttdv4 n="II.19.1-219"><bkdv3 n="18317">neighbour, lest they abuse their time in idlenesse, so defrauding them
<ttdv4 n="II.19.1-220"><bkdv3 n="18318">which be at charge both with great wages, and deare commons. They
<ttdv4 n="II.19.1-221"><bkdv3 n="18319">be worse then idle men indeede, for that they seeke to haue wages for their
<ttdv4 n="II.19.1-222"><bkdv3 n="18320">loytering. It is lesse daunger to <f t="bll">GOD<f t="bl"> to be idle for no gayne, then by
<ttdv4 n="II.19.1-223"><bkdv3 n="18321">idlenesse to win out to their neighbours purses wages for that which
<ttdv4 n="II.19.1-224"><bkdv3 n="18322">is not deserued. It is true that Almighty <f t="bll">GOD<f t="bl"> is angry with such

<bkdv3 n="18323"><fw t="sig">Yy</fw><fw t="catch">as</fw>

<bkdv2 type="page" n="254" sig="Yy1v" side="inner" forme="1">

<bkdv3 n="18324"><fw t="pag"><app>245 <rdg resp=254>254</rdg></app></fw> <fw t="header">The Sermon</fw><f t="bl">

<ttdv4 n="II.19.1-225"><bkdv3 n="18325">as doe defraud the hired man of his wages: the cry of that iniury <app>ascen <rdg resp="IL">ascen{\-}</rdg></app>
<ttdv4 n="II.19.1-226"><bkdv3 n="18326">deth vp to <f t="bll">GODS<f t="bl"> eare for vengeance. And as true it is, that the hired
<ttdv4 n="II.19.1-227"><bkdv3 n="18327">man, who vseth deceit in his labour, is a theefe before <f t="bll">GOD<f t="bl">. Let no
<ttdv4 n="II.19.1-228"><bkdv3 n="18328">man (saith S. <name t="ps">Paul</name> to the Thessalonians) subtilly beguile his brother, let

<note place="lmargin">
<bkdv3 n="18329"><cit work="NT. 1 Thessalonians 4.6"><f t="r">1.Thes.4.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-229"><bkdv3 n="18330">him not defraud him in his businesse: For the Lord is a reuenger of such
<ttdv4 n="II.19.1-230"><bkdv3 n="18331">deceits. Whereupon he that will haue a good conscience to <f t="bll">GOD<f t="bl">, that
<ttdv4 n="II.19.1-231"><bkdv3 n="18332">labouring man, I say, which dependeth wholly vpon <f t="bll">GODS<f t="bl"> benedic{\-}
<ttdv4 n="II.19.1-232"><bkdv3 n="18333">tion, ministring all things sufficient for his liuing, let him vie his time
<ttdv4 n="II.19.1-233"><bkdv3 n="18334">in a faithfull labour, and when his labour by sickenesse or other misfor{\-}
<ttdv4 n="II.19.1-234"><bkdv3 n="18335">tune doeth cease, yet let him thinke for that in his health he serued <f t="bll">GOD<f t="bl">
<ttdv4 n="II.19.1-235"><bkdv3 n="18336">and his neighbour truely, he shall not want in time of necessitie. <f t="bll">GOD<f t="bl">
<ttdv4 n="II.19.1-236"><bkdv3 n="18337">vpon respect of his fidelitie in health, will recompence his indigence, to
<ttdv4 n="II.19.1-237"><bkdv3 n="18338">mooue the hearts of good men, to relieue such decayed men in sickenesse.
<ttdv4 n="II.19.1-238"><bkdv3 n="18339">Where otherwise, whatsoeuer is gotten by idlenesse shall haue no meanes
<ttdv4 n="II.19.1-239"><bkdv3 n="18340">to helpe in time of need.
<p>
<ttdv4 n="II.19.1-240"><bkdv3 n="18341">Let the labouring man therefore eschew for his part this vice of idle{\-}

<note place="lmargin">
<bkdv3 n="18342"><cit work="NT. Ephesians 4.15"><f t="r">Ephes.4.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-241"><bkdv3 n="18343">nesse and deceit, remembring that Saint <name t="ps">Paul</name> exhorteth euery man to lay
<ttdv4 n="II.19.1-242"><bkdv3 n="18344">away all deceit, dissimulation and lying, and to vse trueth and plaine{\-}
<ttdv4 n="II.19.1-243"><bkdv3 n="18345">nesse to his neighbour, because (saith he) we be members together in one
<ttdv4 n="II.19.1-244"><bkdv3 n="18346">body, vnder one head <name t="ps">Christ</name> our Sauiour. And here might bee charged
<ttdv4 n="II.19.1-245"><bkdv3 n="18347">the seruing men of this Realme, who spend their time in much idlenesse
<ttdv4 n="II.19.1-246"><bkdv3 n="18348">of life, nothing regarding the opportunitie of their time, forgetting how
<ttdv4 n="II.19.1-247"><bkdv3 n="18349">seruice is no heritage, how age will creepe vpon them: where wisedome
<ttdv4 n="II.19.1-248"><bkdv3 n="18350">were they should expend their idle time in some good businesse, whereby
<ttdv4 n="II.19.1-249"><bkdv3 n="18351">they might increase in knowledge, and so the more worthy to be rea{\-}
<ttdv4 n="II.19.1-250"><bkdv3 n="18352">die for euery mans seruice. It is a great rebuke to them, that they
<ttdv4 n="II.19.1-251"><bkdv3 n="18353">studie not either to write faire, to keepe a booke of account, to studie the
<ttdv4 n="II.19.1-252"><bkdv3 n="18354">tongues, and so to get wisedome and knowledge in such bookes and
<ttdv4 n="II.19.1-253"><bkdv3 n="18355">workes, as bee now plentifully set out in print of all manner of lan{\-}
<ttdv4 n="II.19.1-254"><bkdv3 n="18356">guages, Let young men consider the precious value of their time, and
<ttdv4 n="II.19.1-255"><bkdv3 n="18357">waste it not in idlenesse, in iollitie, in gaming, in banquetting, in ruffi{\-}
<ttdv4 n="II.19.1-256"><bkdv3 n="18358">ans company. Youth is but vanitie, and must bee accounted for before
<ttdv4 n="II.19.1-257"><bkdv3 n="18359"><f t="bll">GOD<f t="bl">. How merrie and glad soeuer thou be in thy youth, O yong man

<note place="lmargin">
<bkdv3 n="18360"><cit work="OT. Ecclesiastes 11.9"><f t="r">Eccl.11.<f t="bl"></cit>
</note>

<ttdv4 n="II.19.1-258"><bkdv3 n="18361">(saith the Preacher) how glad soeuer thy heart be in thy yong dayes, how
<ttdv4 n="II.19.1-259"><bkdv3 n="18362">fast and freely soeuer thou follow the wayes of thine owne heart, and the
<ttdv4 n="II.19.1-260"><bkdv3 n="18363">lust of thine owne eyes, yet be thou sure that <f t="bll">GOD<f t="bl"> shall bring thee into
<ttdv4 n="II.19.1-261"><bkdv3 n="18364">iudgement for all these things. <f t="bll">GOD<f t="bl"> of his mercie put it into the
<ttdv4 n="II.19.1-262"><bkdv3 n="18365">hearts and minds of all them that haue the sword of punishment in their
<ttdv4 n="II.19.1-263"><bkdv3 n="18366">hands, or haue families vnder their gouernance, to labour to redresse this
<ttdv4 n="II.19.1-264"><bkdv3 n="18367">great enormitie, of all such as liue idlely and vnprofitably in the common
<ttdv4 n="II.19.1-265"><bkdv3 n="18368">weale, to the great dishonour of <f t="bll">GOD<f t="bl">, and the grieuous plague of his
<ttdv4 n="II.19.1-266"><bkdv3 n="18369">seely people. To leaue sinne vnpunished, and to neglect the good brin{\-}
<ttdv4 n="II.19.1-267"><bkdv3 n="18370">ging vp of youth, is nothing els but to kindle the Lords wrath against vs,
<ttdv4 n="II.19.1-268"><bkdv3 n="18371">and to heape plagues vpon our owne heads. As long as the adulterous
<ttdv4 n="II.19.1-269"><bkdv3 n="18372">people were suffered to liue licenciously without reformation: so long did
<ttdv4 n="II.19.1-270"><bkdv3 n="18373">the plague continue and increase in <name t="pl">Israel,</name> as ye may see in the booke of

<note place="lmargin">
<bkdv3 n="18374"><cit work="OT. Numbers 25.8"><f t="r">Numb.25.</cit>
</note>

<ttdv4 n="II.19.1-271"><bkdv3 n="18375">Numbers.

<bkdv3 n="18376"><fw t="catch">But</fw>

<bkdv2 type="page" n="255" sig="Yy2r" side="outer" forme="2">

<bkdv3 n="18377"><f t="r"><fw t="header">against Idlenesse.</fw><fw t="pag">255</fw><f t="bl">

<p>
<ttdv4 n="II.19.1-272"><bkdv3 n="18378">But when due correction was done vpon them, the Lords anger was
<ttdv4 n="II.19.1-273"><bkdv3 n="18379">straight way pacified, and the plague ceased. Let all officers therefore
<ttdv4 n="II.19.1-274"><bkdv3 n="18380">looke straitly to their charge. Let all masters of housholds reforme this
<ttdv4 n="II.19.1-275"><bkdv3 n="18381">abuse in their families, let them vse the authority that <f t="bll">GOD<f t="bl"> hath giuen
<ttdv4 n="II.19.1-276"><bkdv3 n="18382">them, let them not maintaine vagabonds and idle persons, but deliuer
<ttdv4 n="II.19.1-277"><bkdv3 n="18383">the Realme and their housholds from such noysome loyterers, that idle{\-}
<ttdv4 n="II.19.1-278"><bkdv3 n="18384">nesse, the mother of all mischiefe, being cleane taken away, Almighty
<ttdv4 n="II.19.1-279"><bkdv3 n="18385"><f t="bll">GOD<f t="bl"> may turne his dreadfull anger away from vs, and confirm
<ttdv4 n="II.19.1-280"><bkdv3 n="18386">the couenant of peace vpon vs, for euer, through the merites
<ttdv4 n="II.19.1-281"><bkdv3 n="18387">of <name t="ps">Iesus Christ</name> our onely Lord and Sauiour, to
<ttdv4 n="II.19.1-282"><bkdv3 n="18388">whom with the Father and the holy Ghost,
<ttdv4 n="II.19.1-283"><bkdv3 n="18389">be all honour and glory, world
<ttdv4 n="II.19.1-284"><bkdv3 n="18390">without end, A{\-}
<ttdv4 n="II.19.1-285"><bkdv3 n="18391"><f t="bll">MEN.<f t="r">

</ttdv3>
</ttdv2>