The second tome of homilees of such matters as were promised, and intituled in the former part of homilees. Set out by the aucthoritie of the Queenes Maiestie: and to be read in euery parishe church agreeably.

An Homilee against Idlenesse.

FOrasmuche as man, beyng not borne to ease & rest, but to labour & trauell, is by cor∣ruption of nature through synne, so farre degenerated & growen out of kynde, that he taketh idlenesse to be no euyl at all, but rather a com∣mendable thyng, seemely for those that be weal∣thy, & therefore is greedyly imbraced of most part of men, as agreeable to their sensuall affection, & all labour and trauayle is diligently auoyded, as a thyng paynful & repugnaunt to the pleasure of the flesh: It is necessarie to be declared vnto you, that by the ordinance of God, which he hath set in the nature of man, euery one ought in his lawful vocation and callyng, to geue hymselfe to labour: And that idlenes, beyng repugnaunt to the same ordinaunce, is a greeuous sinne, & also for the great inconueniences & mischeefes which spryng thereof, an intollerable euill: to thintent that when ye vnderstande the same, ye may dili∣gently flee from it, & on the other part earnestlye applye your selues, euery man in his vocation, to honest labour and busynes, which as it is enioy∣ned vnto man by Gods appoyntment, so it wan∣teth not his manyfold bleslynges & sundry bene∣fites. Almyghtie God, after that he had created mā, put him into paradice, that he might dresse &

kepe it: But when he had transgressed gods com∣maundement, eating the fruite of the tree which was forbidden hym, almyghtie God foorth with did cast him out of paradice into this wofull vale of miserie, enioyning him to labour the grounde that he was taken out of, and to eate his bread in the sweate of his face all the dayes of his lyfe. It is the appoyntment and wyll of God, that euery man, during the tyme of this mortall and transi∣torie lyfe, should geue himself to some honest and godly exercise & labour, and euery one to do his owne busines, & to walke vpryghtly in his owne calling. Man (sayth Job) is borne to labour. And we are commaunded by Jesus Syrach, not to hate painefull workes, neyther husbandry, or other such mysteries of trauaile, which the high∣est hath created. The wise man also exhorteth vs to drinke the waters of our owne cesterne, and of the riuers that runne out of the middes of our owne well: meanyng therby, that we should lyue of our ownelabours, & not deuour the laboures of other. Saint Paul hearing that among the Thessaloniās there were certayne that liued dis∣solutely & out of order, that is to say, whiche dyd not worke, but were busybodyes, not getting their owne liuing with their owne trauaile, but eating other mens bread of free coste, dyd com∣maunde y^e said Thessalonians, not only to with∣drawe them selues, and abstaine from the fami∣lier company of such inordinate persons, but al∣so that yf there were any such among them that would not labour, the same shoulde not eate, nor haue any liuing at other mens handes. Whiche

doctrine of S. Paul (no doubt) is grounded vp∣pon the generall ordinaunce of God, whiche is, that euery man should labour: And therfore it is to be obeyed of al men, and no man can iustly ex∣empt hym selfe from the same. But when it is sayde, al men should labour, it is not so straightly meant, that all men should vse handye labour. But as there be diuers sortes of labour, some of the minde, & some of the body, and some of both: So euery one (except by reason of age, debilitie of body, or want of health, he be vnapt to labour at all) ought both for the getting of his owne li∣uyng honestly, and for to profite others, in some kind of labour to exercise him selfe, accordyng as the vocation wherevnto God hath called hym, shall require. So that whosoeuer doth good to the common weale and societie of men with his industry and labour, whether it be by gouerning the cōmon weale publiquely, or by bearing pub∣lique office or ministerie, or by doyng any cōmon necessary affayres of his countrey, or by geuyng counsell, or by teachyng & instructing others, or by what other meanes soeuer he be occupied, so that a profite and benefite redound thereof vnto others, the same person is not to be accompted idle, though he worke no bodyly labour, nor is to be denied his liuyng (yf he attende his vocation) though he worke not with his handes. Bodyly labour is not required of them which by reason of their vocation and office, are occupied in the labour of the minde, to the profite and helpe of o∣thers. Saint Paul exhorteth Timothie, to es∣che we and refuse idle widowes, which go about

from house to house, because they are not onlye idle, but pratlers also and busybodyes, speakyng thinges whiche are not comely. The prophete Ezechiel declaring what the sinnes of the citie of Sodome were, reckeneth idlenesse to be one of the principall. The sinnes (sayth he) of Sodome were these: Pride, fulnes of meate, aboundance, and idlenesse. These thynges had Sodome and her daughters, meaning the cities subiect to her. The horrible and straunge kynde of destruction of that citie, and al the countrey about the same, (which was fyre and brimstone raigning from heauen) most manifestly declareth, what a gree∣uous sinne idlenesse is, and ought to admonishe vs to flee from the same, and embrace honest and godly labour. But yf we geue our selues to idle∣nesse & slouth, to lurking and loitering, to wylful wandering, & wastefull spending, neuer setling our selues to honest labour, but liuing like drone bees by the labours of other men, then do we breake the Lordes cōmaundement, we go astray from our vocation, and incurre the daunger of Gods wrath and heauie displeasure to our end∣lesse destruction, except by repentaunce we turne agayne vnfaignedly vnto God. The inconueni∣ences and mischeefes that come of idlenes, aswel to mans body, as to his soule, are more then can in short time be well rehearsed. Some we shall declare and open vnto you, that by consyderyng them, ye may the better with your selues gather the rest. An idle hande (sayth Salomon) maketh poore, but a quicke labouring hand maketh rich. Agayne, he that tillleth his lande, shall haue

plenteousnesse of bread, but he that floweth in idlenesse, is a very foole, and shall haue pouertie enough. Agayne, a slouthfull body wyl not go to plowe for colde of the winter, therefore shal he go a beggyng in sommer, and haue nothyng. But what shall we nede to stand much about the pro∣uing of this, that pouertie foloweth idlenesse? We haue to much experience therof (the thing is the more to be lamented) in this Realme. For a great part of the beggery that is amōg the poore, can be imputed to nothyng so muche, as to idle∣nesse, and to the negligence of parents, which do not bryng vp their chyldren, eyther in good lear∣nyng, honest labour, or some commendable occu∣pation or trade, wherby when they come to age, they myght get their liuing. Dayly experience also teacheth, that nothyng is more enemie or pernicious to the health of mans bodye, then is idlenesse, to much ease and sleepe, and want of ex∣ercise. But these and suche lyke incommodities, albeit they be great & noysome, yet because they concerne chiefely the body and externall goodes, they are not to be compared with the mischeefes & inconueniences, which through idlenesse hap∣pen to the soule, whereof we wyll recite some. Idlenes is neuer alone, but hath alwaies a long tayle of other vices hanging on, whiche corrupt and infect the whole man, after such sort, that he is made at length nothyng els but a lumpe of sinne. Idlenesse (sayth Jesus Syrach) bringeth much euill and mischeefe. Saint Barnarde calleth it the mother of al euyls, and stepdame of all vertues, addyng moreouer, that it doth pre∣pare

and as it were treade the way to hell fyre. Where idlenesse is once receaued, there the deuill is alwaies redy to set in his foote, and to plant al kind of wickednesse and sinne, to the euerlasting destruction of mans soule. Whiche thing to be most true, we are plainely taught in the. xiii. of Matthewe, where it is sayde: That the enemie came while men were a sleepe, & sowed naughtie tares among the good wheate. In verye deede the best tyme that the deuyll can haue to worke his feate, is when men be a sleepe, that is to say, idle. Then is he moste busie in his worke, then doth he soonest catch men in the snare of perditi∣on, then doth he fill them with all iniquitie, to bryng them (without Gods speciall fauour) vn∣to vtter destruction. Hereof we haue two nota∣ble examples most liuely set before our eyes. The one in kyng Dauid, who tarying at home idelly (as the scripture sayth) at suche tymes as other kynges go foorth to battaile, was quicklye se∣duced of Satan to forsake the Lord his God, and to commit two greeuous & abominable sinnes in his sight: adultrie and murther. The plagues that ensued these offences, were horrible and greeuous, as it may easyly appeare to them that wyl reade the story. Another example of Samp∣son, who so long as be warred with the Phili∣stines, enemies to the people of God, could neuer be taken or ouercome: But after that he gaue him selfe to ease and idlenesse, he not onlye com∣mitted fornication with the strumpet Dalila, but also was taken of his enemies, and had his eyes miserablie put out, was put in prison, and

compelled to grinde in a myl, and at length was made the laughing stock of his enemies. If these two who were so excellēt men, so welbeloued of God, so endued with singuler and deuine giftes, the one namelye of prophesie, and the other of strength, and such men as neuer coulde by vexa∣tion, labour, or trouble, be ouercome, were ouer∣throwen and fell into greeuous sinnes, by ge∣uing them selues for a short time to ease and idle∣nesse, and so consequently incurred miserable plagues at the handes of God: What sinne, what mischeefe, what inconuenience and plague is not to be feared of them whiche all theyr lyfe long geue them selues wholye to idlenesse and ease? Let vs not deceaue our selues, thynkyng litle hurte to come of doyng nothyng. For it is a true saying: When one doth nothing, he lear∣neth to do euyll. Let vs therefore alwayes be do∣yng of some honest worke, that the deuill maye finde vs occupied. He hym selfe is euer occupied, neuer idle, but walketh continually seekyng to deuoure vs. Let vs resist hym with our diligent watching, in labour, and in well doyng. For he that diligently exerciseth hym selfe in honest bu∣sinesse, is not easily catched in the deuils snare. When man through idlenesse, or for default of some honest occupation or trade to liue vpon, is brought to pouertie, and want of thinges neces∣sarie, we see howe easyly suche a man is induced for his gaine, to lye, to practise howe he maye de∣ceaue his neyghbour, to foresweare him selfe, to beare false witnesse, and oftentimes to steale and murther, or to vse some other vngodly meane to

liue withall. Whereby not onlye his good name, honest reputation, and a good conscience, yea his life is vtterly loste, but also the great displeasure and wrath of God, with diuers and sundry gre∣uous plagues, are procured. Lo here the ende of the idle and sluggishe bodyes, whose handes can not away with honest labour: losse of name, fame, reputation, & life here in this worlde, and without the great mercie of god, the purchasyng of euerlasting destruction in the worlde to come. Haue not al men then good cause to beware and take heede of idlenesse, seeyng they that embrace and folowe it, haue commonly of their pleasant idlenesse, sharpe and sowre displeasures? Doubt∣lesse good and godly men waying the great and manifold harme that come by idlenesse to a com∣mon weale, haue from tyme to tyme prouided with all diligence, that sharpe and seuere lawes myght be made, for the correction and amende∣ment of this euill. The Egyptians had a lawe, that euery man should weekely bryng his name to the chiefe rulers of the prouince, & there with∣all declare what trade of life he occupied, to thin∣tent that idlenesse myght be worthyly punished, and diligent labour duely rewarded. The Athe∣nians dyd chastice sluggishe and slouthful people, no lesse then they dyd heynous & greeuous offen∣ders, consydering (as the trueth is) that idlenesse causeth much mischeefe. The Arreopagites cal∣led euery man to a strayght accompt howe he ly∣ued. And yf they founde anye loyterers that dyd not profite the common weale by one meanes or other, they were driuen out and banished as

vnprofitable members, that dyd onlye hurt and corrupt the body. And in this Realme of Eng∣lande, good and godlye lawes haue ben diuers times made, that no idle vagaboundes and loy∣tring runnagates, should be suffered to go from towne to towne, from place to place, without punishment, which neyther serue God nor their prince, but deuoure the sweete fruites of other mens labour, being common liers, drunkardes, swearers, theeues, whoremaisters, and murthe∣rers, refusing all honest labour, and geue them selues to nothyng els, but to inuent and do mis∣cheefe, whereof they are more desyrous and gree∣dy, then is any Lion of his pray. To remedy this inconueniencie, let al parentes & others, whiche haue the care and gouernance of youth, so bring them vp eyther in good learnyng, labour, or some honest occupation or trade, whereby they may be able in time to come, not only to sustaine them selues competently, but also to relieue and supplie the necessitie and want of others. And saint Paul sayth: Let hym that hath stolen, steale no more, and he that hath deceaued others or vsed vnlawful wayes to get his liuing, leaue of the same, & labour rather, workyng with his handes that thing whiche is good, that he may haue that which is necessarie for hym selfe, and also be able to geue vnto others that stande in neede of his helpe. The prophet Dauid thinketh him happy that liueth vpon his labour, saying, When thou eatest the labours of thyne handes, happy art thou, and wel is thee. This happines or blessing consisteth in these & such like pointes.

First it is the gyft of God (as Salomon sayth) when one eateth and drinketh, and receaueth good of his labour. Secondaryly, when one li∣ueth of his owne labour (so it be honest & good) he liueth of it with a good conscience. And an vpryght conscience is a treasure inestimable. Thirdly, he eateth his bread not with brawling and chiding, but with peace and quietnes: when he quietly laboureth for the same, accordyng to saint Paules admonition. Fourthly, he is no mans bondman for his meate sake, nor needeth not for that, to hang vpon the good wyll of other men: but so liueth of his owne, that he is able to geue part to others. And to conclude, the labou∣ryng man and his familie, whyles they are bu∣silie occupied in their labour, be free from many temptations and occasions of sinne, which they that liue in idlenesse, are subiect vnto. And here ought Artificers and Labouring men, who be at wages for their worke and labour, to consyder theyr conscience to God, and theyr duetie to their neighbour, least they abuse their tyme in idle∣nesse, so defraudyng them whiche be at charge both with great wages, and deare commons. They be worse then idle men in deede, for that they seeke to haue wages for their loytring. It is lesse daunger to God to be idle for no gayne, then by idlenes to win out of theyr neyghbours purses, wages for that which is not deserued. It is true that almyghtie God is angry with suche as do defraude the hyred man of his wages. The crie of that iniurie ascendeth vp to Gods eare for vengeaunce. And as true it is, that the hyred

man, who vseth deceipt in his labour is a theefe before God. Let no man (sayth saint Paul to the Thessalonians) subtilly beguile his brother, let him not defraud him in his busines: For the lord is reuenger of suche deceiptes. Wherevppon he that wyll haue a good conscience to God, that la∣bouring man, I say, which dependeth wholye vpon Gods benediction, ministring all thynges sufficient for his liuing, let hym vse his tyme in faythful labour, and when his labour by sicknes or other misfortune doth ceasse, yet let him think for that in his health he serued GOD and his neyghbour truely, he shall not want in tyme of necessitie. God vppon respect of his fidelitie in health, wyll recompence his indigence, to moue the heartes of good men, to relieue suche decayed men in sicknesse. Where otherwyse, whatsoeuer is gotten by idlenesse, shall haue no foyson to helpe in tyme of neede. Let the labouryng man therfore eschew for his part, this vice of idlenesse and deceipt, remembring that saint Paul exhor∣teth euery man to lay away al deceipt, dissimula∣tion and lying, and to vse trueth & plainenesse to his neyghbour, because (sayth he) we be mem∣bers together in one body, vnder one head Christ our sauiour. And here myght be charged the ser∣uing men of this Realme, who spend their tyme in much idlenesse of life, nothyng regardyng the oportunitie of their time, forgetting how seruice is no heritage, howe age will creepe vpon them: where wysdome were, they should expende theyr idle time in some good businesse, whereby they myght increase in knowledge, & so the more wor∣thy

to be readye for euery mans seruice. It is a great rebuke to them, that they studie not eyther to write fayre, to kepe a booke of accompt, to stu∣die the tongues, and so to get wysdome & know∣ledge in suche bookes and workes, as be nowe plentifully set out in print of all maner langua∣ges. Let young men consyder the pretious va∣lue of their time, and wast it not in idlenesse, in iolitie, in gaming, in banqueting, in ruffians company. Youth is but vanitie, and must be ac∣compted for before God. Howe mery and glad so∣euer thou be in thy youth, O young man (sayth the preacher) how glad soeuer thy heartbe in thy young dayes, how fast and freely soeuer thou fo∣lowe the waies of thine owne heart, and the lust of thyne owne eyes, yet be thou sure that God shal bring thee into iudgement for al these thin∣ges. God of his mercie put it into the heartes & mindes of all them that haue the sworde of pu∣nishment in their hands, or haue families vnder their gouernance, to labour to redres this great enormitie, of al such as liue idelly and vnprofita∣bly in the cōmon weale, to the great dishonour of God, & the greeuous plague of his seely people. To leaue sinne vnpunished, and to neglect the good bryngyng vp of youth, is nothyng els but to kindle the Lordes wrath agaynst vs, and to heape plagues vpon our owne heades. As long as the adulterous people were suffered to liue li∣cenciously without reformation: so long dyd the plague continue and increase in Israel, as ye may see in the booke of Numbers. But when due correction was done vpon them, the Lordes

anger was straightway pacified, and the plague ceassed. Let al officers therefore loke straightly to their charge. Let all maisters of housholdes re∣fourme this abuse in their families. Let them vse the aucthoritie that God hath geuen them. Let them not mainteyne vagaboundes and idle persons, but deliuer the Realme and their house∣holdes from suche noysome loyterers, that idle∣nesse, the mother of al mischeefe, being cleane ta∣ken away, almyghtie God may turne his dread∣ful anger away from vs, & cōfirme the couenant of peace vpon vs for euer, through the merites of Jesus Christ our only Lord & sauiour, to whom with the father and the holy ghost, be all honour and glory, worlde without ende.

Amen.

Notes

• Gen. iii.
• Iob. v. Eccle. vii.
• Prou. v.
• ii. The. iii.
• i. Tim. v.
• Ezec. xvi.
• Prou. x.
• Pro. 11. 28.
• Prou. x.
• Eccle. 33.
• Mat. xiii.
• ii. Reg. xi.
• ii. Reg. xii
• Iudg. xvi.
• Herodo∣tus.
• Ephe. iiii.
• Psalm. 128
• Eccle. iii.
• i. Thes. iiii
• Ephes. iiii.
• Eccle. xi.
• Num. 25.