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even so, let us do all things, that we may have the sellowship of our wives, which is the factor of all our doings at home, in great quiet and rest. And by these means all things shall prosper quietly, and so shall we pass through the dangers of the troublous sea of this world. For this state of lise will be more honourable and comfortable than our houses, than servants, than money, than lands and poffessions, than all things that can be told. As all these, with sedition and discord, can never work us any comfort; so shall all things turn to our commodity and pleasure, if we draw this yoke in one concord of heart and mind. Whereupon do your hest endeavour, that after this fort ye use your matrimony, and so shall ye be armed on every side. Ye have escaped the snares of the Devil, and the unlawful lusts of the slesh; ye have the quietness of conscience by this institution of matrimony ordained by God: therefore use ost prayer to him, that he would be present by you, that he would continue concord and charity betwixt you. Do the best ye can of your parts, to custom yourselves to softness and meekness, and bear well in worth such oversights as chance; and thus shall your converfation be most pleafant and comfortable. And although (which caii no otherwise be) some adversities shall follow, and otherwhiles now one discommodity, now another shall appear; yet in this common trouble and adversity, list up both your hands unto heaven, call upon the help and assistance of God, the Author of your marriage, and surely the promise of relief is at hand. For Christ assirmeth in his Gospel, Where two or three he gathered together in my name, and. he agreed, what matter soever they pray for, it shall he granted them of my heavenly Father. Why therefore shouldest thou be afraid of the danger, where thou hast so ready a promise, and so nigh an-help? Furthermore, you must understand how neceffary it is for Christian folk to bear Christ's cross: for else we shall never seel how comfortable God's help is unto us. Therefore give thanks to God for his great benessit, in that ye have taken upon you this state of wedlock; and pray you instantly, that Almighty God may luckily desend and maintain you therein, that neither ye be overcome with any temptations, nor with any adversity. But, before all things, take good heed that ye give no occasion to the Devil to let and hinder your prayers by discord and diffension: for there is no stronger desence and stay in all our lise, than is prayer; in the which we may call for the help of God, ana obtain it; whereby we may win his blessing, his grace, his desence, and protection, so to continue therein to a better lise to come: which grant us, he that died for us all, to whom be all honour and praise for ever and ever. Amen.
FORASMUCH as man, being not born to ease and rest, but to labour and travail, is by corruption of nature through sin so far degenerated and grown out of kind, that he taketh idleness to be no evil at all, but rather a commendable thing, seemly for those that be wealthy; and therefore is greedily embraced of most part of men, as agreeable to their sensual affection, and all labour and travail is diligently avoided, as a thing painful and repugnant to the pleasure of the slesh; it is necessary to be declared unto you, that by the ordinance of God, which he hath set in the nature os man, every one ought, in his lawful vocation and calling, to give himself to labour; and that idleness, being repugnant to the fame ordinance, is a grievous sin, and also, tor the great inconveniences and mischiefs which spring thereof, an intolerable evil: to the intent that, when ye understand the fame, ye may diligently slee from it, and on the other part earnestly apply yourselves, every man in his vocation, to honest labour and business, which as it is enjoined unto man by God's appointment, so it wanteth not his manifold blessings and fundry benessits.
Almighty God, after that he had created man, put him into Paradise, that he might dress and keep it: but when he had transgreffed God's commandment, eating the fruit of the tree which was forbidden him, Almighty God Genesis Hi. forthwith did cast him out of Paradise into this woful vale of misery, enjoining him to labour the ground that he was taken out of, and to eat his bread in the sweat of his face all the days of his lise. It is the appointment and will of God, that every man, during the time of this mortal and transitory lise, should give himself to suth honest and godly exercise and labour, and every one follow his own buliness, and to walk uprightly in his own calling. Man, faith Job, is bern to labour. And we are com-Job v. mandud by Jesus Sirach, not to hate painful works, neither Eectes. tiv huibandry, or other such mysteries of travail, which the Highest bath created. The Wise Man allo exhorteth us to Prov. ?. drink the waters of our own cijhrn, arid of the rivers that run . out of the midjl of our own well; meaning thereby that we should live of our own labours, and not devour the labours of other. St. Paul hearing that among the Theffa-tTheff. iii. lonians there were certain that lived dissolutely and out of order, that is to fay, which did not work, but were busybodies; not getting their own living with their own travail, but eating other men's bread of free cost; did command the faid Theffalonians, not only to withdraw themselves, and abstain from the familiar company of such inordinate persons, but also that, if there were any such among them that would not labour, the fame should not eat, nor have any living at other men's hands. Which doctrine of St. Paul, no doubt, is grounded upon the general ordinance of God, which is, that every man should labour; and therefore it is to be obeyed of all men, and no man can justly exempt himself from the fame. But when it is faid, all men should labour, it is not so straitly meant, that all men mould use handy labour: but as there be divers sorts of labours, some of the mind, and some of the body, and some of both; so every one (except by reason ot age, debility of body, or want of health, ne be unapt to labour at all) ought both for the getting of his own living honestly, and for to prosit others, in some kind of labour to exercise himself, according as the vocation, whereunto God hath called him, shall require. So that whosoever doth good to the commonweal and society of men with his industry and labour, whether it be by governing the commonweal publicly, or by bearing public ossice or minisiry, or by doing any common neceffary affairs of his country, or by giving counsel, or by teaching and instructing others, or by what other means soever he he occupied, io that a prosit and benesit redound thereof unto others, the fame person is not to be accounted idle, though he work no bodily labour; nor is to be denied his living, if he attended his vocation, though he work not with his hands.
Bodily labour is not required of them, which by reason of their vocation and ossice are occupied in the labour of the mind, to the fuccour and help os others. St. Paul exhorteth 1 F f 4 Timothy
i Tim. v. Timothy to eschew and resuse idle widows, which go ahout from house to house, because they are not only idle, but prattlers also, and busy-bedies, speaking things which are not comely. The prophet Ezekiel, declaring what the sins of the city of Sodom were, reckoneth idleness to be one of the principal. Ezek. xvi. The fins, faith he, of Sodom were these; pride, fulness of meat, abundance, and idleness: these things had Sodom and her daughters, meaning the cities subject to her. The horrible and strange kind of destruction of that city, and all the country about the fame, which was sire and brimstone raining from heaven, most manisestly declareth what a grievous sin idleness is, and ought to admonish us to slee from the fame, and embrace honest and godly labour. But if we give ourselves to idleness and sloth, to lurking and loitering, to wilful wandering, and wasteful spending, never settling ourselves to honest labour, but living like drone bees by the labours of other men, then do we break the Lord's commandment, we go astray from our vocation, and incur the danger of God's wrath and heavy displeasure, to our cndlels destruction, except by repentance we turn again unfcignedly unto God. The inconveniences and mischiefs that come of idleness, as well to man's body as to his foul, arc more than can in short time be well rehearsed. Some we shall declare and open unto you, that by considering them ye may the hetter Prov. x. with yourselves gather the reft. An idle hand, faith Solomon, maketh poor, but a quick labeuring band tnaketb rich. prov. xi. Again, He that tilleth his land shall have plenteousness of ixtni. bread; but he that jlow eth in idleness is a very fool, and shall Prot. x. have poverty enough. Again, Ajlotbful hody will not go la plough for cold of the winter; theresore shall he go a hegging in summer, and have nothing.
But what shall we need to stand much about the proving of this, that poverty followeth idleness? We have too much experience thereof (the thing is the more to be lamented) in this realm. For a great part of the beggary that is among the poor can be imputed to nothing lo much as to idleness, and to the negligence of parents, which do not bring up their children either in good learning, honest labour, or some commendable occupation or trade, whereby, when they come to age, they might get their living. Daily experience also teacheth, that nothing is more an enemy or pernicious to the health of man's body, than is idleness, too much ease and sleep, and want of exercise. But these and such-like incommodities, albeit they be' great and noisome, yet because they concern