Againe My sheepe heare my voice ie Saint Gregory sayth Certissimum signum est nostrae praedestinationis Dei verbum libenter audire that is It is a most sure signe and token of our predestination gladly and willingly to heare the worde of God. Therefore if you will be of God and of his folde beare his voyce pronounced to you by his preachers thereby shall you profite your selfe please God and displease Satan Contrarywise you shall displease God and please Satan to your owne confusion which God forbid YOVTH I beseeche you good father declare to me plainelye by some proofes of holy scripture that Satan is displeased if wee heare the worde preached or read and also that he is so well coutented when as we neither heare nor reade the worde of God but continue in ignorance AGE That I will do good sonne God willing You may very well percevue his nature by that our Sauiour Christ saith Ye do not vnderstande my talke bicause ye cannot heare my word Ye are of your father the deuiil and the lust of your father ye will doe c. Also in these wordes of Christ When the vncleane spirite is gone out of a man he walketh through drie places seeking rest and when he findeth none he sayth I will returne vnto my house whence I came out and when he coÌ„meth he findeth it swepte and garnished then goâ—th he and taketh to himselfe seuen other spirites worse than himselfe and they enter in and dwell there so the last ende of that manne is worse than the first Therfore Saint Peter sayth your aduersarie the Deuil goeth about like a roaring Lion seeking whoÌ„ he may deuour c. Saint Paule sayth If our Gospell be then hid it is hid to them that are loste in whome the God of this worlde hath blinded the mindes that the light of the glorious Gospel of Christ would not shine c. Origen sayth Daemonibus est super omnia genera tormentorum super omnes poenas si quem videant verbo dei operam studijs dare scientiam diuinae legis mysteria scripturaruÌ„ intentis perquirentem In hoc corum omnis flamma est in hoc vruntur incendio Possident enim omnes qui versantur in ignorantia That is Unto the deuils it is a torment aboue all kindes of tormentes and a payne aboue all paines if they see anye man reading or hearing the worde of God and with feruent studie searching the knowledge of Gods lawe and the mysteries and secretes of the Scriptures herein standeth all the flame of the deuils in thys are they are tormented For they are sealed and possessed of all them that remaine in ignorance This you haue heard and may easily perceyue that this is he who by his ministers the Papists shut vp the kingdome of heauen before men This is that serpent that beguileth vs that our mindes shoulde be corrupte from the simplicitie that is in Christ he can transforme himselfe unto an Angell of light This is he that soweth Darnell amongst the Lords wheate This is that ennimie that commeth and raketh away the word of God out of our hearts least we should beleue and so be saued YOVTH What meaneth this latter sentence that you recited I pray you declare it to me AGE Christ hereby manifesteth what is the propertie and nature of Satan how he can abide no maÌ„ for to heare the word of God and obey it knowing wel that faith coÌ„meth by hearing hearing by the word of God and that they cannot heare but by the preaching c. therefore he practiseth by all wayes and meanes to make vs deafe that we may not heare the preaching and so beleeue and be saued Therefore my sonne marke this well that when as you or such others doe little delite or lesse regard to heare Gods worde preached that Satan doth possesse you and them and is become your maister and you his seruauntes and bondmen as Paule sayth Knowe ye not that to whome soeuer you giue your selues as seruants to obey his seruants ye are to whome ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse Thus you see what an ennimie Satan is to mans saluation and his wages that he giueth is eternall death YOVTH Howe many wayes doth Satan go about to hinder vs from hearing the worde of God AGE He doth this by sundry meanes and wayes YOVTH I pray you declare theÌ„ to me as briefly as you may AGE I will so First he doth it by corruptioÌ„ of our natures and also by reason we are accustomed continually to sinne Secondly by a vaine hope and trust in our selues and our freewill Thirdly by an Epicurial and worldly care Fourthly by encouraging our selues to doe wickedly by the examples of other men that daily offende Fiftlye by pleasures pastimes and such like Sixtly by his owne craftinesse and subtiltie Seuenthly by rearing vp slanders vpon the preachers of the word of god Eightlye by open persecution c. These are the wayes and practises that commonly he vseth YOVTH I assure you they are dangerous practises and easie meanes to drawe vs from hearing the worde of god Yet hitherto you haue not expressed to me whether there be any daunger or punishmente threatened against suche as will not heare Gods worde AGE I was about so to doe if you had not interrupted mee in my talke so soone YOVTH I pray you let me heare them that by those threats I may learne to auoyde the daunger that may ensue vpon me in not hearing the Sermons AGE As the curses are greate against the contemners and negligent hearers of Gods worde so the blessings are double fold to the diligent and obedient hearer according to that saying in Logique Contraria inter se opposita magis elucescunt that is CoÌ„traries being set one against the other appeare more euident so by the curses you may the better consider of the blessings YOVTH In deede I shall so therefore speake on I beseeche you AGE It is written in Deuteronomie If thou wilt not obey the voice of the Lord thy God all these curses shall come vppon thee ouertake thee Cursed shalt thou be in the town cursed in the field cursed is thy basket store cursed shall be the fruit of thy bodie and the fruite of thy lande the encrease of thy kyne and the flockes of thy sheepe Cursed shalte thou be when thou commest in and cursed when thou goest out The Lorde shall sende vpon thee cursing trouble and shame in all that whiche thou settest thyne hande to due vntill thou bee destroyed and perishe quickelye The Lorde shall make the Pestilence cleaue vnto thee vntill hee hathe consumed thee from the lande the Lorde shall smyte thee wyth a Consumption and with the feuer and with a burning ague and with feruent heate and with the sworde and with blasting and with meldew c. as in
we should heare him AGE You haue aunswered trulye and directly whereby I perceyue you haue read the Scriptures and haue some knowledge of Gods will and therefore sith you knowe your maisters will and doe it not you shall be beaten with many stripes YOVTH Is it sufficient then to heare the word of God preached and so to be hearers onely AGE No. For as you ought to heare so must you be a doer thereof Saint Iames sayeth Receyue with meekenesse the worde that is graffed in you whiche is able to saue your soules And be ye doers of the worde and not hearers onelye deceyuing your owne selues For if any heare the worde and do it not he is lyke vnto a manne that beholdeth his naturall face in a glasse For when he hath considered himselfe he goeth his waye and forgetteth immediately what manner of one he was c. Saint Paule also sayeth The hearers of the Lawe are not righteous before God but the doers of the Lawe Wee are sayeth hee his workemanshippe created in Christe Iesu vnto good workes which God hath ordeyned that we shoulde walke in them Herein sayeth Christ is my father glorified that wee beare muche fruite Whosoeuer heareth of mee these wordes and doth the same I will liken him to a wyse builder c. Christ ioyneth hearing and doing togither with a true Copulatiue saying Beati qui audiunt sermonem dei obseruant eum Blessed are they that heare the worde of God and keepe it Therefore Christ biddeth our light that is our fayth and religion to shyne to the worlde that the worlde may see our good workes and glorifie our heauenly father c. Whereby we may see that wee ought and must needes haue wyth hearing doing with fayth workes wyth doctrine lyfe with knowledge practise with science zeale with professing expressing with hearing keeping with wordes deedes with talking walking So that these muste needes dwell togither in one house as Marie and Martha two sisters whiche ought to bee tanquam Comites indiuidui he that hath my commaundementes sayth Christ and keepeth them is hee that loueth mee c. Saint Augustine vpon these wordes sayeth Qui habet in memoria seruat in vita qui habet in sermonibus seruat in moribus qui habet in audiendo seruat in faciendo aut qui habet in faciendo seruat in perseuerando ipse est qui diligit me Hee that that hath my worde in hys memorie and keepeth it in lyfe hee that hath it in wordes and keepeth it in manners he that hath it in hearing and keepeth it in doing or he that hath it in doing and keepeth it in perseuering and continuing he it is that loueth mee You see then that wee must not onelye bee hearers but also doers of the worde It shall not bee asked at the dreadfull daye of Iudgemente howe muche we haue heard or readde or howe much we do know but howe well we haue liued What workes we haue expressed to testifie with vs of our spirituall regeneration and inward faith c. S. Augustine sayth Audire veritatem nihil est si non auditionem fructus sequatur To heare that truth is nothing vnlesse there follow fruites of our hearing Therefore we must be that good grounde wherein the seede of Gods worde is sowen which bringeth fruite an hundreth sixtie and thirtie folde For we ought not to be like those that professe they knowe God and denie him with their workes That grounde that bringeth forth such thornes and briers is neare vnto cursing whose ende is to be burned For euery tree that bringeth not forth good fruite is hewen downe and cast into the fire YOVTH I perceyue nowe that the doctrine of the Gospell is not a Libertine doctrine to giue a carnall libertie to men to doe and lyue as they liste or that all workes fasting prayers and almes deedes obedience c. are ouerthrowne or denyed thereby as the Popes Catholikes haue and doe report AGE By this doctrine of the Gospell as you heare is established and confirmed all godly life and good workes But this hath bene alwayes the practises of Satan and his Impes falselye to reporte of thys doctrine as we reade in the holye Scriptures YOVTH You haue satisfied me in this point I thanke God for you yet I pray you giue me to vnderstand what he was that preached this day at our Churche AGE I assure you I knowe not his name but whatsoeuer his name be he is a godly learned man one that beateth downe mightily by the worde of God all Popishe religion and superstition and therewith he is a great enimie to sinne and vice whiche nowe reigneth too too much amongst all estates and degrees and a great frende to vertue and true religion YOVTH I am very glad to heare so good a report of him as I doe it is glorious when the Preachers are certaine of their doctrine which they teach constant therein and leade liues aunsweswereable thereto hauing that Vrim and Thummim which signifieth knowledge and holynesse declaring thereby what vertues are required in those that are Ministers and Preachers of Gods worde and sacraments so as they may builde vp Gods Church both with doctrine and conuersation of lyfe AGE God defende but that they shoulde be such as in all respectes they may shewe themselues to the worlde an ensample in worde in conuersation in loue in spirite in fayth and in purenesse and that they shewe themselues lanternes of light and ensample of good works with vncorrupt doctrine with grauitie and integritie c. YOVTH Your greate commendation of this Sermon maketh mee sorrowfull that I had not bene at it but my businesse was such as by no meanes I could be there AGE Was your businesse so great that it might not haue bene deferred and put off for that present vnto another time I pray you may I be so bolde as to vnderstande of you what this great businesse was that thus hindered you from hearing so notable and worthie a Sermon as was preached this morning YOVTH I may shewe you for anye great weyght that it was of But whatsoeuer it was I put you out of doubt it was about no matters of any common wealth AGE Then belike you were at prayer with all your familie in your owne house YOVTH I tell you truth I prayed not but I haue playde all this night that this morning I coulde scarse holde open my eyes for sleepe and therefore was fayne for to recouer my loste sleepe this forenoone AGE You haue herein abused Gods ordinance and your selfe also For God made the daye for man to trauell in and the night for man to rest in c. YOVTH Why good father is it not reason that a man shuld take his rest and sleepe when he pleaseth AGE Yes in dede so that he vseth his rest and
sleepe moderately and orderly that he may the better go about those lawfull affayres that he hath to doe For otherwise as you vse your rest and sleepe shall happen to you as Salomon sayth He that loueth sleepe shall come vnto pouertie c. Our life is a watching therefore we ought to take heede that wee lose not the greatest part of our life with sleepe namely sith of the same many vices be engendred as well of the bodie as of the mynde Cato to thys effect sayth Plus vigila semper nec somno deditus esto Nam diuturna quies vitijs alimenta ministrat YOVTH You knowe that sleepe was giuen for mans preseruation for that nothing hauing lyfe is there that sleepeth not Aristotle sayeth that all creatures hauing bloude take their repose and sleepe c. Sleepe is a surceasing of all the senses from trauel which is or is caused by certaine euaporations and fumes rysing of our meate and sustenance receyued mounting from the stomacke immediately vnto the braine by whose great coldenesse these vapors warme are tempered casting into a slumber euerye the forces or senses exterior at which time the vitall spirites retiring to the heart leaue all the members of the bodie in a sleepe vntill such time againe as these sayde vitall spirites recouer new force and strength to them againe and so these vapors or ceasing or diminishing man agayne awaketh and returneth to himselfe more apt to his businesse than at any time before And therefore to sleepe and take muche rest is not so noysome or hurtfull as you affirme AGE You haue herein shewed your selfe like a Philosopher and a Phisition but farre wyde eyther from good Philosophie or wholesome Phisicke Although it be good and necessarie for the bodie yet must it not be with excesse and immoderately taken for that to much sleepe sayth Aristotle weakeneth the spirites of the bodie as well as also of the soule euen as moderate and coÌ„petent rest bettereth them increasing their vigor and their force euen so immoderate rest hurteth and weakeneth For as manye things are necessarie and needefull in mans lyfe so taking in excesse and out of season annoy and grieue much as to eate who feeleth not howe hunger vs compelleth and yet he that eateth too much repenteth it as we commonly see Sleepe then must bee taken for necessitie onely to reuiue refreshe and comforte the wearye senses the spirites vitall and other wearye members For too much sleepe besides that it maketh heauie the spirits and senses the partie also becommeth slouthfull weake and effeminate with ouermuche ydlenesse ingendreth much humiditie and rawe humors in the bodie which commonlye assaulte it with sundrie infirmities messengers of death and of finall ruine For when we sleepe too muche all the moystures and humors of the bodie with the naturall heate retire to the extreme parts therof no where purging or euacuating whatsoeuer is redundant So then vnmeasurable sleepe is not onely forbidden by Philosophers and Phisitions but also is a thing odious to the wise Ouid with other Poetes terme sleepe an Image or pourtraite of death saying VVhat else thou foole is sluggishe sleepe but forme of frosen death By setled houres of certaine rest approch thy want of breath Therefore be you and all suche as you are ashamed then that spende the greater parte of your tyme in ydlenesse and sleepe in your beddes vntill you bee readye to goe to youre dynner neglecting thereby all dutie of seruice both towardes God and man. These are the men that one speaketh of saying Diu dormiunt de mane sero cito cubant de nocte They will go verye late to bedde at night and sleepe long in the morning Surelye he that so doth his offence is nothing lesse than his that all daye doth sitte in fatte dishes surfetting lyke a grosse and swollen Epicure considering these creatures shoulde onely bee taken to the sole sustentation and maintenance of life and not to fill or pamper voluptuouslye the bellye Dionysius sayeth Non viuas vt edas sed edas vt viuere posses ad sanitatem non ad incontinentiam habenda est ratio Thou lyuest not to eate butte eate as thou mayest lyue For there must be a gouernement to vse it for thy health and not to incontinencie Chrisostome sayth Non vita est propter cibum potum sed propter vitum cibus potus The life is not appoynted for meate and drinke but meate and drinke is appoynted for the life In which sort we must take our sleepe onely for necessitie and nothing for ydle pleasure and that in due time and not out of season that we may the better serue God and our neâ—ghbours If that yong man Eutichus for sleeping at Paules sermon at Troas in a windowe fell downe as a punishment of God from the thirde lofte deade what punishment then thinke you will God bring vpon you and other like that sleepe from the sermon and neuer come to diuine seruice but sleepe oute Sermons and all which commeth to passe by your night watchings and ydle pastimes therefore no excuse will serue you herein YOVTH Why good father is not this a lawfull excuse for me to be absent from the Temple at prayer and preaching AGE It is no more lawfull excuse for you than it was for them that were called to the supper which seemed to make lawfuller and more honest excuses than you do when as one would go to his ferme another to proue his Oxen and another to abide with his newe maried wife c. All which things of themselues and by themselues are good and lawfull But when these things are occasions to hinder vs and drawe vs backe from our obedience vnto oure GOD in his worde then are they turned into sinnes as Salomon sayth He that turneth away his eare from hearing the lawe euen his prayer shall be abhominable The reason is bicause it is not of faith which fayth is grounded vpon Gods worde For whatsoeuer is not of faith is sinne For where a true fayth is there is alwayes obedience to Gods worde for faith hath hir certaintie of the worde of God and true obedience wayteth vppon fayth continually as one of hir handmaydes Therefore if lawfull things of themselues as Oxen Fermes wyues children setting our housholde in order burying of our fathers praiers sacrifices good intents meanings our own liues c. are not to be preferred before Gods calling or can be any excuse to vs at all Howe muche lesse shall our vayne and ydle playes and wanton pastimes be an excuse vnto vs at the dreadfull day of iudgement though they can say as Salomon reporteth of them Come let vs enioy the pleasures that are present let vs chearefully vse the creatures as in youth let vs fill our selues with wiue and oyntments and let not the floure of life passe by vs Let vs be partakers of our wantonnesse
Matthew and Zacheus among the toll takers Paule among the persecuting lawyers and Scribes c. YOVTH Truely good father I see that as they vsed Lot so are the preachers now vsed for the more they call them backe froÌ„ playing and Dauncing the faster they runne forwarde the harder they crye the deafer they are the more they loue them the worse they hate them AGE That is lamentable that the preachers are become their enimies for telling them truth and their foes for helping them The old saying is true Veritas odium parit Truth getteth hatred yet they must not leaue off to preach the word continually in season and out of season improue rebuke exhort with all long sufferings and doctrine let them cast out the seede of Gods word and let the Lord alone with the increase thereof YOVTH There was neuer more preaching worse liuing neuer more talking and lesse following neuer more professing and lesse profyting neuer more wordes and fewer deedes neuer trewer faith preached and lesse workes done than is now which is to be lamented and sorowed AGE You must not nor ought not to impute it vnto the preaching of Gods word but vnto the wickednesse and peruerse nature of mans corruption you know my sonne by the buds and fruits of trees times are discerned and known So truely by these their fruites which springeth of their corrupt and rotten trees of their flesh we are taught in the Scriptures that the time of haruest is at hand For Christ sayth that as the dayes of Noe were so likewise shall the comming of the sonne of man be for in the dayes before the floude came they did eate and drinke mary and gaue in mariage plant buy and sel c. and knew nothing til the floud came and tooke them al away c. he sayth also iniquitie shal be increased and the loue of many shall abate the preachers shal be hated and euil spoken of they shall bee excommunicated and killed c. And Paul also speaketh of those fruites largely that men shall bring forth in the last dayes saying This knowe also that in the latter dayes shal come perillous times for men shal be louers of their owne selues couetous boasters proude cursed speakers disobedient to parents vnthankful vnholy without natural affection trucebreakers false accusers intemperate fierce despisers of them which are good traytours heady high minded louers of pleasures more than louers of god hauing a shewe of godlinesse c. al which fruites wee may see euidently with our eyes raigning too much in al estats degrees Therfore it is no marueyle if they hate the light of Gods word for that their deedes are so euill and nowe made manifest to the world for he that doth euil hateth y light saith our sauior Christ c. YOVTH Truely you haue declared their fruites wherby we may easily gather that the day of iudgement is not far off but al this while they passe not for any exhortations nor haue any regard and consideration in the day of iudgement for they doe imagine with themselues that there is no immortalitie of the soule and that it is but a fable of Robyn hoode to tel them of the day of iudgemente and thinke death ought neuer to be remembred of them AGE These are the same people that saint Peter speaketh of saying This first vnderstand that there shal come in the last dayes mockers which wil walke after their lusts and say where is the promise of his comming for since the fathers died all things continue alike from the beginning of the creation Euen such as those Epicures and Atheistes which you speake of And Syrach sheweth the reason why these wicked ones cannot abide death O saith he how bitter is the remembrance of death to a maÌ„ that liueth at rest in his possessions and pleasures c. Althoughe they vse to say for a little time come let vs inioy the pleasures that are prâ—sent let vs al be partakers of our wantonnesse let vs leaue some token of our pleasure in euery place For that is our portioÌ„ and this is our Lot but one day they shal cry out and say in bitternesse of conscience if they repent not in time what hath pride profyted vs or what profit hath the pompe of riches and pleasures brought vs al these things are passed away like a shadow and as a post that passeth by Therfore sayth Salomon the hope of the vngodly is like the dust that is blowen away with the winde and like a thinne fome that is scattered abroad with the storme and as the smoke that is dispersed with the winde and as the remembraunce of him passeth that tarieth but for a day but the righteous shal liue for euer their reward also is with the Lord the most high hath care of them c. Now my sonne Youth time calleth me away I wil take my leaue and commit you to the tuitioÌ„ of the Almightie for I must hasten homeward and loke what I haue sayde to you kepe it practise it all your life long loke backe no more to filthy Sodom least it happen to you as did to Lots wife neither turne to your vomet like a dogge neyther yet to your filthy puddle and myre like a swyne for if you do â–ª your portioÌ„ wil be with those that shal be shut out of gods kingdome For if you after you haue escaped from the filthinesse of the worlde through the knowledge of the Lord are yet intaÌ„gled again therin and ouercome the latter end is worse with you than the beginning c. Therfore be neuer obliuious for as the wiseman saith Tantum scimus quantum memoria tenemus So much we know assuredly As we do hold in memory YOVTH I giue you most humble thankes for your good and godly counsel and fatherly instructioÌ„s and by gods grace I shall hereafter hate among al other vices this naughty loytering idlenesse prodigal wastful Diceplaying and filthy wanton Dauncing I wil draw and perswade as many as I can or may by any meanes froÌ„ it likewise by the grace of Iesus Christ I shal neuer let slip out of my minde these your godly sayings and fatherly instructions but wil write them vp in my hart AGE If you so do it is very wel and in al your actions and doings what soeuer you take in hande remember the ende and you shal neuer do amisse YOVTH God graunt that I may so do AGE Farewel my son Youth God blesse thee and rule thee alwayes with his holy spirit in the end and to the end YOVTH And you also good father for his Christes sake Amen FINIS Cicero Lib. 1. de officâ—s 1. Cor. 10.24 Iames. 1.17 1. Cor. 12.12.14.20 Col. 1.18 Rom. 12.4.5.6.7 2. Cor. 11.15.16.17.21.22.27 1. Cor. 12.26 Gal. 6.12 Col. 3.16 Prouerb 27.23 Col. 1.18 Ephe. 5.23 Esay 53.4 Luke 9.17 Cap. 11.28 Numb 21.9 Cap. 3.16
to care for to morowe for the morrowe shall care for it selfe the day hath inough with his owne griefe c. By this I doe gather that labour is not so necessarie or that wee shoulde haue any care but to cast all our care vpon the Lord for he careth for vs And therefore what neede we to labour AGE Christ doth not here clerely forbidde all kinde of care but onely that which commeth of a diffidence and mystruste in Gods prouidence You must consider that there are two sortes of cares First is that which is ioyned with fayth by honest labour to prouide for his familie things honest and necessarie For otherwise sayth Saint Paule he denieth the fayth and is worse than an infidell The seconde is that which riseth of doubt or despayre of an Epicuriall care and mistrust in the Lorde and this kynde of care is here by Christ reproued For Christs words teach vs that God will prouide for euery day that that shall bee necessarie though wee doe not encrease the present griefe thereof by the carefulnesse howe to liue in time to come And here you must note and marke that Christ our Sauiour doth not say Labour not for meate and drinke but be not carefull sayth he he doth not prohibite or forbid labour but Heathenishe and an Epicuriall carefulnesse Verum incrementum Dei non datur otiosis sed operantibus ac seminantibus God giueth not increase to ydlers but to them that worke and sowe c. So Saint Paule sayth â—nusquisque manibus suis laboret vt habeat vnde des necessitatem indigenti c. Let euery manne labour and worke with his hands that hee maye haue wherewithall to giue them that suffer neede And if your reason did holde true then we should neede neuer to pray for our necessities For that Christ sayth Your heauenlye father knoweth what neede we haue before we aske Againe bee not carefull what you shall eate or drinke c. Shall we therefore conclude herevpon that we must not pray or care litle or nothing what we eate or drinke whether it bee poyson carrion or anye vnwholesome thing No man is so foolishe I nowe so to doe And as for the birdes that doe not sowe or reape and the Lillies that labour not neyther spinne c. Although I may saye to you Legibus enim viuimus non exemplis Wee liue by lawes and not by examples Yet S. Augustine shall aunswere you in this point who hauing iust occasion to reproue certaine ydle Monkes that were in his dayes which woulde not labour for their liuing as they ought to doe but tooke occasion as you doe by the example of the birdes of heauen and Lillies of the fielde to be altogither ydle from any labour or good exercise of their bodies or handy occupations learning thereby to liue like the ydle Dumble Bee in the hyue vpon the sweate and trauels of other mennes labours Si vultis inquit imitari volucres Lilia cur haec quoque illa non imitamini Lilia non comedunt aut bibunt aues non recondunt in crastinum neque congregant in apothecas neque molunt coquuÌ„t at vos editis bibitis studiose reconditis that is If you will imitate and followe the example of the birdes and Lillies not to labour wherefore doe you not imitate them also in this poynte the Lillies neyther eate nor drinke the birdes doe not lay vppe against the morowe neither gather togither into the Sellers neither doe they grinde corne seeth or boyle meate yet you doe eate and drinke and are carefull and diligent to lay vp in store you do grynde corne and seeth and boyle meate for your vse Hoc enim aves non faciunt this the birdes and Lilies doe not sayth Augustine S. Chrysostome sayth Non dixit nolite laborare sed nolite solliciti esse Ergo sollicitiesse vetamur laborare auteÌ„iubemur Sic enim Dominus loquens ad Adam non dixit cum sollicitudine facies tibi panem sed cum labore sudore faciei tuae Ergo non solicitudinibus spiritualibus sed laboribus corporalibus acquirendus est panis Sicut laborantibus enim pro praemio diligentiae Deo praestante panis abundat sic dormientibus negligentibus pro poena negligentiae Desfaciente subducitur c. That is the Lorde did not say labour not but be ye not carefull Therefore we are forbidden to be carefull but we are commaunded to labour so the Lorde sayde vnto Adam he sayde not to him with carefulnesse thou shalt get thy breade but with the labour and sweate of thy face Therefore not with spirituall carefulnesse but with corporall labours our breade is to be gotten as to the labourers for the rewarde of their diligence by the blessing and helpe of God their breade encreaseth so to the slothfull and negligent for the punishment of their slothfulnesse ydlenesse God sendeth them penurie and want c. Nowe my sonne you haue hearde by Gods worde and the ancient Fathers what you ought to doe therefore learne you first to seeke the kingdome of God and his righteousnesse and all these other things shall be ministred vnto you that is applye the hearing of Gods worde and amende your life for God of his owne will begat vs with the worde of truth that we shoulde be the first fruites of his creatures And also to learne to walke in that vocation wherevnto euerye man is called as God maye bee glorified the poore members of Christe comforted and oure selues saued YOVTH By this your long discourse against ydlenesse it semeth to mee that you doe condemne hereby all Princes Noble men Magistrates Preachers Scholemaisters c. for they labor not nor haue any handie craft to get their liuing withall AGE You must note that there are two sortes of labours One is of the mynde and wit the other of the hands and body And so the Prince Rulers Magistrates Preachers Counsaylers c. in their vocation and calling laboureth with great studie and industrie of mynde and witte for the promoting of Gods glorie the good gouernement and state of the Common wealth teaching and preaching to the ignorant people to keepe men in peace and tranquilitie for you must not thinke that they labour not which doe not labour at the Plowe Cart or otherwise with their hands for the eternall God hath appoynted and diuided his Church militant for these foresayde causes into foure partes First into Principalitie Seconde into Nobilitie Thirde into Pastoralitie Fourthly into Vulgaritie So that euery member hath his office and calling not to be ydle but alwayes diligent and laboursome in their vocations accordingly therefore whatsoeuer the diuersitie is yet the profit is common and serueth to the edification of the Church So that it appeareth it is no small carke and care that Princes Rulers Pastours c. haue and take continuallye watching when others sleepe