The fortresse of the faythfull agaynst [ye] cruel assautes of pouertie and honger newlye made for the comforte of poore nedye Christians, by Thomas Becon.

The Fortresse of the faythfull . Philemon . Christopher . Theophile and Eusebius talke together . Philemon .

WHO soeuer ( moste dere brethern ) with a single eye beholdeth the corrupt maners of this moste corrupt worlde , he shall easly perceiue that Satan our olde enemie sleapeth not , but as . s . Peter saith walketh about lyke a roring lion , i. Pe● . v sekyng whom he may deuoure . For if a tre may be knowen to be fruteful by her grene leaues , florishing blossomes and plesaunt frute , if a workeman maye bee proued by his laboures & paines not to be idle , if the sunne maye be perceiued to shyne because of his fyrie & glisteringe beames , surely Satan by the workes that he bryngeth forth in the children of this world , may iustlye be iudged not to be idle , not to slepe , not to slacke his office , but to behaue him selfe in al pointes like very Satan . For when at any time sence the beginning of his infernal empier brought he forth so large testimonies of his deuillishe trauailes , and shewed him selfe so diligent & painful in procuring thinges mete for the enlarging of his empier as he doth in these out daies ? Let our time be compared with any age that hathe ben from the beginninge ( I speake euen of that age which was most vngodly , most wicked ) and it shall more right well seeme to bee most godly , moste vertuouse . For although the pride , the couetousnes the whoredom , the vnmercifulnes , the malice , the banketting , the building the bieng and sellinge . &c. exercised in the daies of Noe , 〈◊〉 . vii . 〈◊〉 . xxi●● . ●●ke . xvii . or at any other time , was without doute great & abhominable , & iustly deserued the vengeaunce of god , as it came to passe , yet compared with the outragiousnes of vices vsed in this our time , yea & that so vniuersally & vnmeasurably , thei may be iudged but trifles seinge the number of them compared with the infinite multitude that now most wickedly lyue , is almost nothing . The pride of these our daies is lucifer like , the couetousnes is vnsaciable , the whoredome is monstruous , the vnmercifulnes is bo●herlike , the malice is immortal , the banketting is tomuch Epicurelike the building is infinite , the bying and selling is full of falsehead , craft , & dissimulacion , & soforth of other vices , which are alread● growen vnto such an exceading heigth , that thei can stretcheout their braunches no further , i. Iho. ● . so that it is truly said of . s . Ihon , the world is altogether set on wyekednes . They are corrupte and becom abhominable in their doings Psalm. ● ther is not one that doth good , no not one , sayth Dauid . The lord loked doune from heauen vpon the children of men , to se if there were any that wold vnderstand & seke after god . But thei are al gone out of the way , they are altogether become abhominable , ther is none that doth good , no not one . And althoughe euerye christen herte beholding this moste vngodly state of the worlde can not but lament & bewail the abhominacions vsed in these our daies , and right hertelye be sorie , that the ●ares haue so ouergrowen the good wheat , that vice doth so abound that vertue can take no place , that sinne hath so ouerflowed the whole worlde , the true godli●es is not onlye neglected and contemned , but also hissed at and vtterly abhorred , yet these traiterous conspiracies and hellike commocions , ●surreccions 〈◊〉 cōmoci●● , come o● 〈◊〉 Deuyll . which we of late haue seene , wherwith also the comune weale of England hath both bene disturbed , defaced , and greatly enpouerished , who except an enemie to al good order , sorowfully sorow●th not ? Who if not an aduersary to our succession with large teares lamenteth not ? The inferiour members to enuie the principall partes of the bodye ? O vnnatural disposicion . The seruaunte to rule the master , the inferiour to ryse against his soueraign , the subiect to disobey his gouernour ? O comberous confusion . The brainsicke , yea rather the brainles head to attempt redres of matters in a comon weale , vnsent , vncalled ? O preposterous order .

Christo.

It can not de denied but diuers of the comons haue gone far beyond their limites , & taken in hand that hath not become them , for asmuch as thei contrary to 〈◊〉 callinge haue presumed to do the office of magistrates , of men lawfullye called to rule in the common weale .

Theo.

Those their rashe & disobedient behauiour can bi no meanes please god .

Phil.

Please ? yea it rather most highli displeaseth god ●or . xiiii . which is the author of peace , & not confusion , which wil al thinges to be done semely & in comeli order , 〈◊〉 . xiii . 〈◊〉 .ii whiche commaundeth the subiect to obey his superioure in all thinges , not only for feare of punishment , but also for conscience sake . How greatly god is & euer hath ben offended with disobedience & rebellion , with order breaking & disturbaunce of a comon weale , the holy scriptures sufficiently do shew . ●ne . xiii Was not Adam our grandfather throwen out of paradise for his disobedience toward his lorde god , the most high & most excellente magistrate , & both he & all we his ofspring damned for euer , if we had not ben redemed by the preciouse ●it . i. bloud of the vndefiled lambe Iesu Christ ? Thus from the be●inninge se we howe greatly god abhorreth disobedience , though the faute in our eies semeth verye lytle & not to be passed of .

Euse.

Truly therfore is it said of Samuel , ● . Reg. ●v . behold to obey is better than sacrifice , & to harken is better than the fat of rammes . For rebellion is as the sin of whordom , & stubburnes is as the sin of idolatry .

Phi.

But that I may declare to you how god in comon weales hath euer punished disobedience , Rebellion p●ged . rebellion , conspiracies , insurreccions , commocions . &c ageinst lawful magistrats , I pra● you geue eare & marke what shall be sayd . E●odi . xiii ,

Chri.

We gladly hear .

Phi

Ye know ryght wel , that when god determined to deliuer his people the Israelites out of Egipt the lande of bondage & slauery , he made Moses their gide & ruler vnder him .

The.

Ye sai trut●

Phi.

Here was Moses chosen and appointed of god to be the supreme magistrate and principal gouernour of gods people . And as he had here by gods commaundement authoritie to rule , euen so were the Israelites bounde by gods worde to obey , which thinge so long as they did , they ryght wel prospered , they liued quietly , god fauored them , Moses as a louing father cherished them . But when thei shoke of the yocke of obedience , sought carnal libertie , murmured against their magistrate , troubled the comon weale , oh how did god punishe and plage them ? The lorde hath heard your murmurings saieth Moses , 〈…〉 which ye murmure against him . For what are wee ( he speaketh of him selfe and Aaron ) your murmuringes are not against vs , but against the lorde . The Israelites murmuring against Moses , murmured against god , whose officer Moses was . Therfore sayeth the scripture , behold the countenaunce of the lorde was moued against the people & the lorde fiue the people with an exceading greate Nume . xi . plage . Psalm xviii . And as Dauid sayeth , the heauy wrath of god came vpon them and slue the wealthiest of them , yea and smot doune the chosen men that were in Israel . For ther is no power , sayth S. Paul but of god , Rom. xiii . the powers that be , are ordeined of god . Whosoeuer therfore resisteth power , resisteth the ordinaunce of god . But thei that resist , shal receiue to them selues damnacion . Nume xi . With how greuous and horrible leprosy did god stryke Mir Iam for murmuring against Moses ? How plaged god the Israelites for murmuringe Num. xxii . against him & Moses his seruaunt with fyrie serpentes , which stonge them vnto death ? Corah , Dathan and Abirom , because they did not obeie Moses goddes magistrate , Num. xvi but disdained that he shuld reigne ouer them , although appointed of god , wer they not swalowed vp of the earth bothe they , their wyues , their children , & al theyr goodes ? Went not they , & al that they had doune alyue vnto hell , & the earth closed vpon them , and they perished from among the congregacion ?

Chri

A mete plage for rebellion .

Phi.

On the morow after when the people of Israel murmured against Moses , saying : ye haue kylled the people of the lorde , & so vnreuerently rayled on him , what , escaped they vnpunished ? The scripture sayth , there dyed in that plage .xiiii. M. and .vii. hundred , besides them that dyed about the busines of Corah . Thus se we , that in the beginninge of the Israelites publyke weale , god by no meanes could abyde rebels & sedicious persons , but punyshed them with moste horrible & notable plages .

Eus.

If god so greuouslye plaged them which dyd but murmure against his magistrate , how extremely wyl he punishe them that do not onely vn●cuerētly speake of the hye powers , Take heade ye rebels but also gather vnlawful assembles against them and enarme them selues on such maner , as though they shulde ryse against a comon pestilence of the publyke weale ? Surely the ende of such must nedes be tomuche miserable .

The.

These thinges were done to shew how greatly god approueth the office & dignitie of a lawefull Note magistrate , & that he wyl be auenged of al suche as despise his holy ordinaunce , agayne that we by these examples maye learne to feare the hye powers , to honoure and obey them , and by no meanes to resiste them , excepte wee wyll proue the same or worse plages .

Philemon .

Well sayde . Absolom Kynge Dauides sonne made an i●surreccion agaynste hys father , and thorow the counsel of wicked Ahithophel wrought moste vilanie 〈◊〉 Reg. ●v xvi . ●vii . ● . xviii . againste his fathers honoure . What folowed ? was not Absolon miserably slaine ? Did not his vngodly councellour hang him self ? Wer ther not also .xx. M. men slain in battell , the toke Absoloms parte ? Se to what poynte sedicion bringeth both the authors , councellors , and mainteiners thereof .

Chri.

It is therfore wisedom for all men to folow this councel of the wiseman , my sonne feare thou the lorde and the Prou. xxiiii . kynge , & kepe no company with sedicious persons , for their distruccion shall come sodenly . And who knoweth the aduersitie that maye come of them both ? Againe wishe the kyng no euyll in thy thought , and speake no hurt of the ryche in thy priuie chamber , eccle. x. for a byrde of the ayre shal betray thy voice , and with h●● fethers shal bewraye thy wordes .

Phil.

Who knoweth not that Seba the sonne of Bichri , whiche conspired also against Dauid and disswaded the people of Israel ii . Reg. xx from obedience to their liege soueraign lord , had his head cut of ?

Euse.

A mete death for a traitour .

Phile.

Baasa the sonne of Ah●a conspired againste Nadab kynge of Israell , iii. Reg. ●v . s●ue him , & raigned in his stead . But what folowed ? though Baasa in the syght of the worlde died no shameful death , yet died he in the displeasure of god , & afterward al his succession with al his iii. Reg. xvi frendes & kinsfolke were al destroied , so that ther was not one left aliue . Again zimri conspired against Ela kynge of Israell , slue him , & reigned in his steade . But shortly after he was driuen to such misery and strayte , that he f●ed into the kinges palace at Thirza , & settinge it on a fyre , brent him selfe , & so wretchedlye ended hys lyfe .

Theo.

An ende worthy of such a beginninge .

Phil.

What shall I rehearse vnto you the histories of the .ii. sedicious men , Theudas and Iudas of Galile , ●●tes . v. of whom blissed Luke writeth in his booke of the Apostels actes ? The one boasted to do great thynges , and so allured much people to folowe him , the other councelled the Iewes by no meanes to paye tribute to Cesar , but to maintaine theyr olde liberties , and by this meanes moued great sedicion amonge the people . What became of them ? were they not put to death , and so many as folowed them eyther s●ayne , or els scatered abroad , and so brought to naughte ? Wee reade not in al the scriptures , that any traytour or notable sedicious parson hathe at any tyme escaped wythout notable punyshmente . God can not suffer his magistrates to be disobeied , his common weales to be disturbed , his polltique or ciuile lawes to bee contemned● , hys godly and honest orders to be broken . &c. Who soeuer attempteth any such wickednes , god wyl be auenged of him , as it is euident not only in the holy scriptures , but also in the prophane histories . For god , euen among the Heathen cannot abyde his ordinaunce to be dispised .

Chri.

Wold god that al they which eyther were authors of sedicion , or consented therunto at any time in this our realme , had knowen these thinges , then wolde not they so greatly haue forgotten them selues and theyr duetie .

Euse.

If they had ben as wel trayned vp in learning suche godly histories , as thei were ●ouseled in hearing popishe masses , & such other trifeling trumpery , thei had raised vp no such tragedies . If there had bene but the tenth part of true and learned preachers , that there were of popyshe priestes among them , they had neuer fallen to such disorder . But it is truly sayd of the wiseman , 〈◊〉 . xxvi . when the preaching of gods worde fayleth , the people runne out of order , perishe and come to naught .

The.

Yet haue I heard it reported that these new preachers , Prechers . as they call them , thorow their vndiscrete sermons , opened a large window vnto dissolucion of lyfe , and by this meanes caused the common people to aspire and breath vnto carnall libertie , which whyle they hunted they forgot bothe them selues and theyr duetie .

Phil.

I wyl not excuse al preachers . For some , as I haue heard , haue taken vpon them the office of preachinge vncalled , vnsente , and suche disordered preachers for the mooste parte , brynge all thynges to a disorder , yea to an vtter confusion , maske they wyth neuer so pleasaunt a visare , and bable wyth neuer so paynted eloquence in the syghte and eares of the simple and ignorante people . Howe shall they preache excepte they be sente , Roma . x. sayeth Saint Paul ? I haue not sent the preachers , sayeth the Lorde , and yet they runne . Iere. xxiii I haue not spoken to them , and yet they preached . But as I maye speake in the faythefull and discrete preachers behalfe , whyche are lawfully sente of the hye powers , and called thereunto by the secrete mocion of goddes spirite in theyr hertes , howe soeuer they be reported , certaine I am they neuer taughte suche doctrine , as should minister occasion to godlye people to shake of the zeale of obedience , or to breake any good order or pollityke lawe .

Chri.

Yet haue I heard some preachers , whom I knowe to be bothe prudent and faythful , sclaundred , that they by their preaching haue caused these vproures .

Philem.

Ye sayde well , sclaundred . Were they preachers or rather massemungers , that caused the insurreccions in Deuonshyre ?

Chri.

Massemungers & papi●tes , as it is reported .

Ph●lem .

Then are the godly preachers fre from geuinge any occasion of that sedicion .

Euse.

But what of Norfolke ?

Phil.

Euen in Norfolke also or els where , I am sure the veri rebels them selues wyl confesse , as I haue partly heard and knowen that the preachers wer not the authors nor prouokers of theyr commocion . Can the sermons of them which teache al obedience , humilitie , and pacien●e , moue men vnto disobedience , hautines of mynde , and desyre of reuenginge ? Canne lyght be the occasion of darkenes , or truth of salsehead ? But what is so prudently , godly , and circumspect lie spoken , that enuy can not wrest and corrupt ? Neither is it straunge for the christen preachers to be misreported of the voluptuous world lynges and couetouse carles . How earnest a setter forth of gods glorie was the Prophet Elias , & yet howe was he reported , not only of the baser sort , but euen of the king and of the Quene ? Art thou he , saieth Kynge Achab , iii. Reg. that troubleth Israel ? As though he shuld saye : art thou he which thorow thine vndiscrete and rashe sermons mouest the people to sedicion , makest them disobedient to me theyr kynge and to al my officers , causest them vnlawfully to assemble together , and to make hauocke of all thinges ? But y● Prophe● boldly answered . It is not I that haue troubled Israell , but thou and thy fathers house , in that ye haue forsaken the commaundementes of the lord , and folowed the waye of Baall , as though he should haue answered : Doest thou O kynge , laye to my charge , that I troubled thy realme , which teache thy subiectes to obey the in all those thy commaundementes that fyghte not wyth goddes worde ? Then vntruly thou accusest me . There is , I graunt , in thy realme sedicion and muche hurlye burly : what then ? Impute not the faute to me , but corie thy selfe on the head , & saye : I my selfe and my wycked progenitors , which haue not tendered the glorie of god , nor loued to heare his blessed worde , nor to maintaine the preachers therof , but rather haue slayne them and folowed the way of that foule Idole Baall , and nouryshed hys priestes at oure owne table , and haue not ruled the Realme wyth such iustice and equitie , with suche clemency and gentlenes , as becommeth ryghteous and godlye rulers , but haue polled and pylled oure subiectes , oppressed the widdowes and fatherlesse , receyued brybes , condemned the gyltelesse for gyftes , and shedde innocente bloud lyke vnmercyful & Bochercyke tirauntes , we , we are only the occasion of al these tumultes , sedicions , conspiracies . &c. wherewith thys my Realme at this present is so greatly dis quieted . As I maye let pas the other Prophetes , Math. v whiche for their godly sermons susteyned the like displesure at the worldly tirauntes handes , how was the self master of truth , the wysedome of the father , I meane Iesu Christ our Lorde , ● . Pet. 〈◊〉 in whose mouthe was found no guyle , no disceate , haudeled for hys Sermons ?

When they broughte hym before Pilate , ●e . xxiii . dyd not his aduersaries & accusers lay to his charge , that he sowed sedicion among the people ? that he corrupted and peruerted the commons wyth his doctrine , that he forbad men to pay tribute to Cesar , and that he sayd , he hym selfe was Christ a kinge ? How vniustly Christ was here accused , the holy scriptures aboundantly testifie . How could he be the author of sedicion , 〈…〉 whyche came in to thys world to make peace ? How coulde he corrupt and peruert the people with his doctrine , when he taught nothynge , but that whiche he had hearde of his father ? Can heauenvly thinges corrupt the mindes of mortal men ? ●th . xvii . xxii . Forbad he to pay tribute to Cesar , which him self paied tribute to Cesar & commaunded other so to do ? Boasted he him selfe a king which ●●ed away from the people , when they wolde haue made hym theyr kyng ? Iho. vi . Sayd he not vnto Pilate , my kyngedome is not of this world ? Ihon. viii . Was he disobedient to the temporal rulers , Math. xvii . whych disdayned not to be brought before them , to be iudged of them , yea and to suffer death vnder them ? ●ctes . vi . Moreouer was not the blessed martyr . S. Steuen accused that he spake blasphemouse wordes against Moses & against god ? when of God no man euer spake more godlye , nor of Moses more reuerently . Yet must Steuen to the pot , and be condemned for an heritike , when Steuen deserued rather praise and promocion . But Steuen had offended inoughe , seynge it was the chief priestes pleasure , & the other rauening rabines , that Steuen shulde lyue no longer . Agayn when . s . Paule & Silas came to Tessalonica , Actes . xvii . and . S. Paul preached in the sinagoge the passion & r●surreccion of Christe , howe dyd certeyne of the Iewes complain of them vnto the heades of the Citie , and rushed into the house of Iason th apostels hoste , and violentlye plucked him oute , saiynge : These that trouble the world are come hither also , whom Iason hath receiued priuelie . And these al do contrarie to the decrees of Cesar , affirming another kinge one Iesus . Here are th apostels accused both of sedicion and treason , and yet wer they neither sedicious persons nor traitours . They troubled not the world , except the world here be taken for the deuelishe people of the world , to whom it is a trouble to hear any thing of Christ , or to heare their abhominable liuing rebuked . The good people of the world , they quieted & made them mery in their conscience , ●phe . ii . ●olo . i. for asmuch as they perswaded by the word of god , which th apostels preached , that they had gotten fre remis●ion of al their sinnes thorow faith in Christes blud . Th apostels did not contrary to the decrees of Cesar , if they were not against goddes worde , but rather taught men to obei them . And though thei preached Iesus to be a kyng , yet dyd this nothing derogate Cesars honor , for they taught Christ not to be a temporal , but a spiritual king , not to rule with sweard or polare , but with his spirit & word , not to reigne in Princes palaces , but in the hertes of the faythfull . Is not here great sedicion , greate treason ? Acte . xxi . When . s . Paul was but sene at Hierusalem in the temple how cried the iewes out , saiyng : O ye men of Israel , help : this is the man that teacheth al men euery wher against the people , & ●he law & this place , & violently drue him out of the temple , 〈◊〉 him , & wold haue slaine him if the hye captaine had not come . What had Paule offended ? He spake nothing , he did nothing , bu● as other Iewes dyd . It was inough to kyll Paule , because he was that Paule which had preached Christ to be the sonne of god . At another time when he tolde the Iewes , that god appointed hym to be a teacher of the Gentils , how lifted they vp their voices , saiyng . Away wyth such a felow from the earthe , Actes . xx●i . for it is no reason that he shoulde liue . Paule muste dye , because at the commaundement of god he turneth the Gentiles from Idolatry to the true worshipping of god . And as the wycked world linges cruelly entreated the Apostels of Christe , so doe the worldly tirauntes handle the good byshops and faythful ministers in the primitiue churche . If any myschiefe , plage , or euyl chaunsed in the con●●ey wher thei wer , it was straight ●ay layd to their charge . Euen so ●●kewyse doth the world at this time ●eal with the true preachers of the lor●es worde . Dearth , famine , honger , ●lage , pestilence , battel , insurrecci●ns , commocions , treasons , heresies , Epicurisme , licencious liuing . &c. all is imputed to the preachers of Christes gospell . They , they , and ●one but they , are the occasion of al that naught is , when no kinde of people is farther from doynge harme to a common weale them they , neither doth a common weale receiue mo benefites of any man , then of the godlye preacher . If the olde worlde had hearde and obeyed the sermons of Nohe , they had not perished with waters . If the Sodomites and gomorianes had harkened to the sermons of Loth , Gene. vii . ii . Pet. ii . they had not ben consumed with raine , fyre and brymstone from heauen . If the Israelites had geuen eare to the warninges of the Prophets Gene. xix . they had not so ofte be plaged and led awaye into captiuitie . If the iewes had receiued the doctrine of Christ and his Apostles , they and their citie with all their posteritie had not come to such a destruccion . But when the lord rayseth vp his Prophets & preachers , to admonishe the people of their wickednes , and to exhort them to repentaunce , and yet they wyll not amende , but cruelly entreat them , s●launder them persecute them , kyl them , then cometh destruccion . The lord god of their fathers , ii . Para. xxxv● . sayth the scripture , sent to them by his messengers , rising vp betimes & sending , for he had compassion on his people & on his dwellinge place . But they mocked the messengers of god , and despised his wordes and misused his Prophets vntyl the wrath of the lorde arose against his people , & tyl ther was no remedy . And so broughte he on them the kinge of Chaldes , which siue their yong men with the swearde in their holye temple , and spared neither yongman , mayden , olde man , nor him that stouped for age .

Chr.

The scholer is not aboue his master , Math. x. nor the seruaunte better than his Lord . If the world hate you saith Christ , ye know it hated me before it hated you . If ye were of the world , the worlde wold loue the is his . Ihon. xiiii . But for asmuche as ye are not of the world , but I haue chosen you from the world , therfore the world hateth you .

Eus.

Preachers are commaunded of god vnder pain of damnacion to tel the people their fautes & yet if they rebuke couetousnes , them the couetous worldlinges are mad . If thei inuey against pride , the proud are displesed . If they condemne whoredome , whores , baudes , and rufianes are woode .

Looke what soeuer sinne they reproue , the gilty can not abide , but maligne the preacher , and seeke to do him displeasure . The Gergesens had rather Christ shulde neuer come amonge them , yea they had rather go to the deuil , than thei wold haue their filthy swine drouned . Math. vii● .

Theo.

They owe him euyll wyl sayth the Prophet , that reproueth them openly , 〈…〉 and whoso telleth the playne truth , him they abhorre .

Phile.

Well , thus se ye it is no new thing for godly preachers to be sclaundred & burdened with those fautes , wherein they be nothinge gylty .

Chri.

I haue heard it reported , that diuerse Gentlemen haue ben the occasion of al these tumultes and sedicions thorow the great oppressions and wronges that they haue done to the 〈…〉 , as by making common pastutes seuerall to them selues , Of gentlemen by enclosinge more ground to their own vse , than heretofore hath bene accustomed , and by this meanes take away the necessary fode from the pore mens cattell , without the which they can not lyue : againe , by gettynge so manye farmes in to their handes , and letting out their owne landes vnto their tenauntes and farmers for so great pryce , or els take such large fines and greate incommes , that they can neuer liue of it . These & such lyke thinges haue I heard .

Phil.

Ye haue heard my mynde of preachers , which were sclaundred ( I speake of the godly ) in this behalfe . I wyl now speake sumwhat of gentlemen . As I do not alowe al that be called preachers , so do I not approue the doinges of al them that be called gentlemen . And as I do not condemne all preachers , so do I not dispraise all gentlemen . For as they are , whiche are trewe preachers in dede , so lykewyse are ther whiche are true gentlemen indede . But some abuse the name of preachers , by teaching papistrie , a nabaptistry , Epicurisme , &c. & are no prechers in dede , but rather praters & deceiuers of the people : so lykewise are ther many which are called gentlemen , & are no gentlemen in dede , but pollers and pillers , rakers and catchers , bribers and extorcioners , yea and very caterpillers of the common weale . For they abuse the name of a gentleman , whiche is vnfeynedlye a name of muche worship and great honour , and worthy to be had in reuerence and hye estimacion . Wythout the true gentleman the common weale can no more safely be , then the bodye wythout eyes . For as the eyes are the principall co●●forte of an whole bodye , so lykewyse are the true gentlemen of the common weale . And looke what the nose is without smellynge , the tonge without speakyng , the handes wythout feling , the feete without goynge , the very same is a common weale without them that are true gentlemen : as the wiseman sayeth . Prou. xi Where no good councell is , there the people decay , but where as many are that can geue good counsell , there is wealthe . For suche as are true gentlemen , are fathers of the contrey , mainteiners of the pore , defenders of the widowes & fatherles , socurers of the nedy , conforters of the confortles , & vpholders of the common weale , in fine , gentlemen bothe in name & dede . These be pearles & iuels to a realme , & as necessari for the conseruacion of a publike weale , as fyre , water , and heate is for the health of mans bodi . For their pricipal respect is not vnto their own priuat lucre , & singular commoditie , but their whole study is how they maye profite the common weale and do good to many , as Salomon sayeth : 〈…〉 the ryghteous laboreth to do good , but the vngodlye vseth his encrease vnto sinne . Not onli their goodes , but theyr verye lyfe also wyll they bestowe to do good to other , so farre is it of , that for their owne aduauntage they wyl enpoueryshe or hinder any man .

Euse.

Wolde god we had many such gentlemen .

Phi.

We haue without all doute many , although not so many as I wolde wyshe , for of good thinges we can neuer haue inough . Then is there another sort , which glory in the tytle of gentlemen also . And they are suche , as this common prouerbe noteth : As ryseth my good , so ryseth my bloude . They thinke al nobilitie to consist in the abundaunce of worldly goodes , in wearinge of golden cheines , and costly aparel , in hauing faire houses and pleasaunte gardens . And to set forth this their gentlemāry , they poll they pyl , they wake they ●ake , they sweate they freate , they gripe thei nipe , thei face thei brase , they semble they dissemble , yea they moue euery stonne , as they saye , to maintaine and set forth their vnnoble nobilitie , not caringe howe they come by it , so they haue it . All is fyshe that cometh to the nette : it is good to be takinge . Bonus est odor lucri ex re qualiber . These studye not as the true gentlemen do , to profite many , to do good to the contrey , to maintaine the poore , to relieue the socurles , to nourishe the weake , to cherishe their nedy tenauntes , neither seke they the commodity of the common weale , but their own priuat aduauntage . They labour to posses much , Eccle. iii but thei distribute nothing . Their hande is stretched out to receiue , but shut when they shoulde geue . If they once exe●pe in to a towne or vyllage , they for the mooste parte neuer ceasse , tyll they haue deuoured and eaten vp the whole toune . What soeuer is pleasaunte or profitable , muste be theirs by hoke or by croke . It lyeth handsomlye for them & so nere their nose , though it be a myle of . If there be either farme or shepeground , vpon the which some honest pore man liueth , both he and his familie , oute he muste . Had it must be whatsoeuer it cost , though the pore man & all his should go a begging , it lyeth so commodiouslye for our newecome gentleman . If they bye any tenement , & let it out againe to the pore man , O how do they racke it , and stretche out the rentes therof , almost from a peny to a pounde ? yea and some of them biynge house and land in a toune , suffer the houses to falle downe , and turne the grounde vnto pasture , the poore man not hauynge where to hyde his head . Who wyl be troubled , say they , wyth suche a sorte of shake ragged slaues in a towne , whiche do nothinge but burne vp oure hedges , eate vp the common , fyl the towne full of beggers braules ? Who ? No man I trowe , namely where such fine and longnosed gentlemen dwell . Some biynge the lordeshyp of a towne , handle the inhabitauntes thereof on such sorte , that they lose diuerse of theyr liberties , beynge in much worse case then they were afore . Thus the pore people be so wrounge of these vngentle gentlemen , that the selye soules are lyke vnto dry haddockes . Some Irishe men beholdynge them , myghte well thynke , that they came latelye oute of Saynte Patrickes pargatorye . They are so wythered awaye euen to the hard bones for colde and honger . Agaynst suche churlyshe gentlemen speaketh god by the Prophet , saiynge : O ye heades of the house of Iacob , & ye leaders of the house of Israell : ●che . iii. Should not ye knowe what were lawful and right ? But ye hate the good , and loue the euel , ye plucke of mens skinnes and the fleshe from their bones , ye eate the fleshe of my people , and flaye of their skinne , ye breake their bones ye chop them in peces as it were in to a cauldron , and as fleshe into a potte .

Theo.

These gredy gripes , and hongry horseleches , by vsurpinge the name of gentlemen , do muche obscure the renowne , worship and honour of true gentlemen , and cause the name of a gentleman to be muche disdained amonge the common people , as wee haue bothe heard and seene now of late daies . And thoughe they chalenge to themselues neuer somuch the name of a gentleman , by their goodes , by their auncestoures , by antiquitie , by the worthines of their stocke , and many god morowes , yet if they do degenerate and growe out of kynde from the natural maners of a true gentleman , they are no gentlemen in deede , but carles & churles , yea and in hurtinge their neighbours they are tirantes and murtherers , Eccle. xxxiiii . as the holy scripture calleth them , E●ai . i and in pollyng and pyllyng them , Miche . ii . they are theues , Sopho. iii. lions , and wolues as the Prophetes terme them . An ape shall be an ape , though she be clad in purple and golde . Esops crowe was styll a crowe , euen when he had decked him selfe with the pleasaunte and goodly fethers of other byrdes . T●●e nobili●● It is vertue , and not grosse fleshe & bloud , which thinge we all are , that maketh the true , noble and gentleman . It is a minde disposed to do good , yea & doth good in dede when occasion serueth , and not sumptuous aparell and golden cheines , that setteth forth true nobilitie . It is iustice , mercy , liberalitie . kyndnes , gentlenes , hospitalitie for the poore , and suche other godly gyftes of the mynd , and not the multitude of ryches , that declare who is a gentleman , and who a churle , who is noble , who vnnoble . He that can nyest approche vnto lady vertue , and most liuelie set forthe her naturall disposicion in his conuersacion and behaueoure , he is the beste gentleman , be his parentes neuer so base , and his kinred neuer so vyle in the iudgemente of the worlde .

Christo.

Socrates the Philosopher beholding a man verye ryche and wealthy in deede , but an assehead in the knowledge of goodnesse , and notwithstandynge gorgeouse and galante in apparell , sayde : Beholde a golden slaue . Socrates nothynge estemynge the ryche man for hys ryches and sumptuous rayement , called hym a golden slaue , meaninge : that thoughe he were laden wyth neuer so manye golden cheynes , golden rynges , golden apparell , yet so longe as he hym selfe is but fylthye in hys conuersacion , and hathe a mynde subiecte to carnal lustes , as couetousenes , pryde , ambicion . & cete , he is but a verye slaue , so farre is it of that he is a gentleman . At an other tyme that same Philosopher seynge a man bothe ryche and galauntlye appareled , sayde : Here is a horse trapped in syluer . Hys apparell shewed hym to be a gentleman , but his maners and condicions declared hym to be but a horse and a beast . Diogenes hearing a certeine man bragging and boasting of his kinred , ryches , beautie , costuous aparel , and such other worldly visars , knowing not one pointe of nobilitie to be in him , nor ought els worthy of prayse , sayde : loo , here is a shepe with a golden flese . Cato the elder was wont to saye , that the lytle theues dyd weare fetters , but the great theues went vp & doune galauntly appareled with purple and golde . I pas ouer diuerse other saiyngs of the wise men , which without any respect had to carnal nobilitie , worldlye ryches , gorgeous aparell . &c. called the wealthy worldlinges , by suche names , as theyr maners and behaueoure deserued .

Euse.

Wolde god all they which wyll be taken for gentlemen were gentlemen in dede . Then shulde it go much better with this realme of England .

Christ .

Thys endles encroching of worldly possessions shew euidently , that they whiche vse it are not frindlye to the common weale , seing thorow it the poore commons are brought to beggarie . Salomon hath a notable saiynge and wold god all men wold learne it . Prou. x●iii . It is this . The encrease & prosperitie of the comons , is the kynges honour : but the decaye of the people , is the confusion of the prince .

Theo.

Frindely to the comon weale● Mary syr they are not frindlye to the kynge by Salomons saiynge , that enpouerysheth the comons : if the comons encrease , wealth , and prosperitie bee the honoure of the kinge , and if the decaye and enpoueryshement of the comons be the confusion and destruccion of the prynce , then are they extreme enemies to the kynge , which without any respect had to the comon weale , seke thorow their vnsaciable couetousenes to beggare the Kynges subiectes , whereby they shall be the lesse able bothe to serue the kynge , and to beare for their porcion , the charges of the Realme , when tyme requireth .

Philemon .

Certes a Kynge can neuer be poore , so longe as hys subiectes be wealthye . And better it is to haue many that shuld healpe in tyme of nede , then fewe , and easier is the burthen and the gladlier it is borne that many beare then few .

Christo.

If that same gentlenes and liberalitie were found at this present amonge the ryche men of this worlde , that hath bene here to fore in men of lyke degre , the commons shulde not only at all times be quiet , but also the realme shuld floryshe wyth greate wealthe , yea and that vniuersallye , where as nowe it resteth in fewe mens handes . Gentlemen to be enchrochers of Farmes , notable shepemongers , Grasi●rs , Bochers , Clothiers , Weauers , Brewers . & c● . as I maye speake nothyng of theyr parsonages , vicarages , prebendes . &c hauynge otherwyse whereof abundantly to lyue ? O vnworthy acte . O vnsemely syght . O abhominacion . What is it to beggare the Realme , to famyshe the Kynges subiectes , to brynge slauery in to thys realme , if thys be not ? Do they not sucke the poore mennes bloud , that suffer them not to haue whereof to lyue ? The wyseman sayeth : Eccle. xxxiiii . The breade of the nedy is the life of the poore , he that defraudeth him of it , is a murtherer .

Philemon .

Well neyghboures , althoughe I doubte not , but that the Kynges maiestie and his most honorable councel wyll se redresse in these thynges when they haue conuenient leasure , yet if the world shulde go forth & continue as it is , & the ryche worldlinges more miserably oppresse the pore then they heretofore haue done , god forbyd that the comon people , or any kynd of people shuld reise vp tumultes , styrre vp sedicions , lyfte vp their hande againste the hye powers .

For that is a sinne , whiche by no meanes can escape vnplaged , yea they that so do , runne into the daunger of eternall damnacion , as ye haue heard afore .

Chri.

I say god forbyd also : but ye know the come● prouerbes , the belli hath no eares , honger is sharper then thorne , necessitie is an harde darte , nede maketh the olde wyfe trot .

Philem.

Saint Paule had rather neuer to Rom. xiiii 〈◊〉 . viii . eate fleshe nor drinke wyne , then he shuld offend his weake brother ▪ Wolde he then thinke you , trouble an whole comon weale , make vproures , rayse vp commocions , come armed in the felde , assemble a sorte of idle braines and brainles people together , robbe mens houses , spoyle their goodes , breake vp their hedges , make seuerall pastures common to all men , hunte carnal libertie , make a communion , yea con●usion of al thinges , and al for the belly ? Paule woulde rather lyke vnto the pore Lazar haue dyed for honger , Luke . xvi . then once violently and vniustly to take awaye other mens goodes .

Chri.

Ye se the vnmercifulnes of the riche , what , wold ye haue the pore people starue for honger ?

Phil.

Rather starue and die for honger as pore Lazar dyd , then to trouble a common weale . As riches , so likewise pouertie cometh from god : And both are to be taken thankefully , and not to be grudged at . If oppression be done to the pore of the ryche worldlinges , shall they auenge them selues ? God forbyd , yea rather take that crosse paciently , and thynke that they haue deserued far worser thinges , whiche haue so ofte deserued hell , and pray to god to geue those ryche men mercifull hertes , that accordinge to their dutie they may be moued with pytie and compassion toward the pore . Againe if they haue iniuries done vnto them , if they can not otherwise be redressed let them complayne to the Magistrates and officers of the common weale , whyche are appointed to heare mennes causes .

Christo.

If the poore oppressed complayne to the Iustices of peace or suche lyke in the contrey where he dwelleth , that hathe the iniurye done vnto hym , lytle redresse , as I heare , can be hadde , one so serueth anothers turne , euen as the Mules scratche one anothers backe .

Philemon .

If there be anye suche parciall officers , whyche are not indifferente , but iudge for fauour , yet remayneth there another refuge , and that is , to complaine vnto the Kynges Maiestie and hys moste honorable councell , whyche wythoute all doubte wyll bothe gladlye heare theire lamentable complayntes , and redresse theyr matters accordinge to iustice . But who so leaueth godly meanes , and attempteth wycked wayes , bothe he and his enterprise muste nedes come to naught , as we haue seene of late dayes . Math. xxv● . The lorde hym selfe hath spoken it . All they that take the sweard , shall peryshe with the swearde . All they that are priuate menne , and go aboute wyth force and violence to auenge theyr own cause , and to redresse theyr owne matters , shall surelye come vnto destruccion . For they be order breakers and despisers of goddes holy ordinaunce , which hath appointed magistrats and head rulers iustly to iudge betwene man and man in al matters of controuersie , that peace and quietenes may be maynteined in a common weale .

Theo.

If men wer christen men in dede , as they professe in word , they wolde neuer for the bellies sake go aboute to disturbe , trouble , and disquiet all the members of the bodie . There is a prouerbe no lesse true then common , God neuer made mouthe , but he made meat . And truly I am thus perswaded , that god , which made me a liuing soul , and fed me in my mothers wombe , wyl not , after he hath brought me in to this world , suffer me to peryshe for honger , if I hange on his fatherlye proui●●●e , cast my care on hym , seke to please hym , and liue in my vocacion according to his worde .

Phil.

I am glad neybour Theophile this to heare you speake : for as I may tel you truth , the principall occasion whi I so greatli desire to speake with you & wyth my other neyghbours here , was to confort and strengthen you againste this sollicitude and thought taking for the belly , wherwyth manye at this presente are muche vexed . For I am not ignorant what importune su●er the bellye is , and how she is euer crauing and castyng doutes , fearinge that she shuld neuer haue inoughe , and therfore continually knocketh at the doore of the mynde , to putte him in remembraunce to prouide for her , saiyng : Adfer , Infer , bring hither , bringe in . For the idle belly continuallye consumeth , wasteth , but getteth , prouideth nothinge . Therefore is she full of thoughte and care for her liuynge , euen as a beggare is , whiche is so ielouse ouer hys drynke , that he wyll not suffer the lytle flye to sitte vpon the brymme of his cuppe , leste she should beguyle him of his drinke . Thys belly care causeth the Lawers to corrupte the lawe , the iudge to geue false sentence , the officers to be vntrue to their Lordes and masters , the Hipocrites to corrupt the holy scriptures , the ryche men to be vnliberall , vnmercifull , the Beneficed menne to receyue much and distribute lytle , the Patrones of benefices , to sell to vnlearned Priestes theyr benefices , parentes to sell theire chyldren lyke calues and sheepe for money , the papiste to hate the truthe of goddes worde , the marchaunte to for sweare hym selfe in sellynge hys marchandise , the craftes manne to make and vtter false and sleyghty wares , the temporal Lord to raise hys rentes , or to take greate fines and incommes , the I●ne kepers to polle and pylle hys geastes , the seruaunte to robbe his master , the mayde her masters , the syngle or maried woman to pley the whore , the syngle or maryed manne to playe the Rufian , and the thiefe , the subiecte to ryse agaynst his superioure . &c. Innumerable euels dothe thys belly care brynge vnto menne , againste the whyche except they be well furnyshed both wyth strong fayth in goddes holy prouidence , and also fortressed wyth the knoweledge of holye scriptures , wherein lye buryed so greate consolacions for the faithful , they can not abide the importune & continual futes of the sluggyshe bellye , but must nedes dispaire of satisfiynge her requestes , and by this meanes not only haue an vnquiet mynde , but also throwe them selues into desperacion , and so to muche wretchedly finishe this their careful life

Chri.

Thys bellye care withoute doute is a great temptacion to man , and very muche disquieteth hym , namely when he seeth all thynges so dere as thei be now , and despair of a redresse , for asmuche as they which shuld amende thys thynge , are the cause of this dearth and famine , I speake of Grasiers , Shep mongers , and riche fa●mers . Therfore neyghbour Philemon , ye can not intreate at this present in your communicacion amonge vs of a thing more mete for this beggerly and nedy wretched tyme , then to declare vnto vs by the holy scriptures , how merc●full and bounteous l●de we haue in heauen , whiche wyll not suffer vs to peryshe for honger , if we hange on his fatherly prouidence , and cast al oure care on hym .

Phil.

Thys your bente good wyl to heare , doth not a litle encourage me to speake that whiche I haue purposed , yea and that in fewe wordes , because I wyl not be tedious vnto you .

Eusebius .

Speake I pray you , we wyl geue good eare .

Phil.

That ye maye be thorowly perswaded of goddes liberalitie toward his faythfull seruauntes , I praye you fyrst of all consider gods order in the prouision for hys creatures . Before god made man , whom he was determined to make the hygh ruler vnder him ouer al thinges in this world , he made and prepared euery thing necessarye for him , and for the conseruacion of his bodie , that he might abundantly haue , what soeuer is expedient for hym , and by no meanes peryshe for honger and lacke of foode . Fyrst placing hym in paradise that garden of pleasure , he gaue man libertie to eate of al the frute that grew in the garden , Gene. ii . except the tre of knowledge of good and ●uel . After the transgression of gods commaundement , when man was iustly driuen out of paradise , and worthye for his disobedience not only to starue for honger , but also to be condemned for euer , if god for his mercies sake , promised in that blessed sede Christ Iesu , had not fauored & forgeuen him . Gene. iii. God sending forth man into this vale of misery , dyd not leaue him confo●●les and without prouision for his bodelye sustenaunce , neyther sente he him into a bareyn , deserte or ●alte grounde voyde of all frute , but into this worlde , where he founde plentye and aboundaunce of all thynges , and gaue him libertie to eate of all frutes and seedes growynge in it . Encrease , saieth he , and multiplie and replenishe the earthe , and subdue it and haue dominion of the fyshe of the sea , Gene. i. ● and the foule of the ayre and of euerye liuinge thinge that moueth vpon the earthe . And god sayde : Beholde , I haue geuen you euery hearbe , sowinge seede , which is in the vpper face of al the earth , and in euerie tree in the whiche is the frute of the tree , and that sow●the seede , that they maye be meate vnto yo● . Wyth thys kynde of foode was Adam and his posteritye contente vntyll the floude of Nohe . After the floude , God purposinge as it were , to repayre man kinde , and to be mannes good and merciful lorde , & no lesse but much more bounteous to hym , then he was afore●sayed : bringe ye forth , and multiplye and replenyshe the earth . Gene. i● . The fear of you , & the drede of you shall be vpon euery beaste of the earth , and vpon euerie foule of the ayer , and in all suche as the earth bringeth forth , and in all the fyshes of the sea , into your hande are they deliuered . Euery thynge that moueth it self , and that liueth shal be meate for you . Euen as the grene hearbe , haue I geuen you al thinges . As god afore gaue man libertie to eate al kynde of herbes , sedes , and frutes that grow vpon the earth , so likewise geueth he man authoritie nowe to eate all kynde of fyshe or fleshe as he lysteth .

Christ .

O exceadinge greate is the liberalitie of our lorde god , which dealeth so fauorablye wyth wretched manne : Not onlye to geue hym libertie to eate all kynde of hearbes , seedes , and frutes , bu● also all maner of fleshe and fyshe . This is with out doubte a singulare benefite and greate token of goddes inestimable goodnes towarde man .

Phi.

Here euen frome the beginning and reparing of man dothe the kyndenes of god braste out and shew forth it selfe toward man abundantly , so that nowe all thynges are pure , Tit. i. to them that are pure . Nothing is commune or vnclean , neither is any kinde of meat to bee refused , i. Timo. iiii . if it bee taken with thankes geuinge . For that which god hath purified & made cleane , Actes . x. ought no man to call vnpure , vncleane . And all these thinges hath god geuen vs to eate . Now that ye maye be thorowlye perswaded of goddes truth in performinge hys promises , call to remembraunce the histories of the holye scriptures , whiche do declare and euidentlye proue , Psalm. ●xlv that god is faythfull in all his wordes , and dealeth no lesse fauorablye wyth his seruauntes in dede , then he promiseth in worde . GOD commaunded Absolom to get him out of his contrey and out of his nacion , 〈◊〉 . xii . and frome hys fathers house vnto a lande that he woulde shewe hym . Abraham dyd as the lorde commaunded him . If Abraham had not bene fully perswaded of goddes constancie and truthe in accomplyshing his promises , wolde he haue forsaken his natiue contrey , and gone oute of hys owne house , where he was qui●tely placed and wealthily settled , and wandered abrode lyke a masterles hounde , he can not tell whither ?

Eusebius .

A carnall and worldlye wyse man woulde haue thought it greate madnes to leaue a thynge certeine , for that that is vncerteyne .

Philemon .

So iudgeth the wysedome of thys worlde , ●or . iii. whyche is folyshenes afore God . Notwythstandinge Abraham nothyng doutynge of goddes promise , forsoke contrey , nacion and house , and obeyed the voyce and commaundemente of God . Neyther was he any thynge at all thereby impoueryshed . The scripture sayeth , he was very ryche in cattell , syluer , and golde . For his natiue contrey , God gaue hym a contrey that flowed wyth mylke and honye , Gene. xiii that is , wyth the abundaunce of al thinges . For one house , he gaue hym many houses . For one nacion , he made hym a father of many nacions . Rom. iiii . So recompenseth God the losses that any man susteineth for hys sake .

Theophilus .

The lyke thynge is promised of oure sauioure Christe in the gospel . Ther is no man saieth he , that hath forsaken house , Luke . xviii . either father or mother , either brethren , or wyfe or children for the kyngedome of gods sake , which shal not receiue muche more in this world , and in the world to come , life euer lastinge .

Phil.

Who euen by this one exemple is not greatli encouraged to beleue the promise of god , and to be fully perswaded , that as god dealte wyth Abraham , so in lyke maner wyl he deale with vs if we obey the voice of god , as Abraham did ? For there is no respecte of persons with hym , 〈…〉 but in al people he that ●●areth hym & worketh ryghteousenes , is accepted vnto hym . The promise of god is vniuersal . Whosoeuer therfore laieth hande on it wyth stronge fayth , he shall haue of god , whatsoeuer he hath promised . There is no difference betwene the Iewe and the Gentile , ●oma . x. ●el , ii . for one is lorde of all , whiche is ryche vnto all that cal vpon him . For whosoeuer calleth on the name of the Lorde he shall be safe .

Chri.

It is not withoute a cause , that thapokles praied : Lorde encrease oure faythe . Luke . xvii . For if true and vndoubted faythe were in the hertes of men , thei wold nether distrust the promise of God , nor yet despaire of conuenient lyuinge .

Phil.

Faith is muche , yea faithe is altogether . Whatsoeuer ye axe when ye praie , saithe Christ beleue to haue it , Marke . x● . and ye shal haue it in dede : as god shewed him self faithfull in his promise to Abraham , whiche is the father of the faythfull , Rom. iiii . so lykewyse did he to other , because no man shoulde doubte of his liberalitie , whych is comune not to Abraham only , but to all the faithefull in lyke manner : ye remember that Hager was the hand maide of Sara Abrahams wife & because Sara hir self was barren & Gene. xvi childeles , she gaue to hir husbande her maid to be his wife that she might be edified by hir .

Christo.

We remember it well .

Phil.

This Hagar broughte forthe a sonne called Ismael , by hir master Abraham , whiche child was a mocker , in somuch that after Sara had brought forthe Isahac hir sonne , ●ene . xxi . she wold not suffer neyther the lad nor his maister to tari any longer in hir house , but caused Abraham to put them both oute .

Eusebi .

Ye saye truethe .

Phi.

Abraham rose vp earelye in the morenynge , and toke breade and a bottell of water and gaue it vnto Hagar , puttyng it on hir shulders with the ladde also , and sent hir away . Nowe marc●● Hagar is put oute of hir masters house wyth hir childe . She knoweth not whither to go . She hathe no house wherin to hide her head , but wandreth vp and downe in the wyldernes of Ber Seba. To conforte her no man is bente : For no man is presente . As touching her vitaile , it is al spent . The breade is eaten , the water is drunke vp . There remayneth now in sight no more but vtterly to despayre of soucoure , and miserablye to dye . Which thinge Hagar considering , casteth the ladde Ismael vnder a bushe , goeth her waye , and sitteth on the other syde a greate waye , as it were a bowe shote of , because she wolde not se the deathe of the chylde . Wyth howe great sorowes her herte was stuffed , wha● plentie of teares gushed out of her eyes , what careful fayntenes occupied her whole bodie , no man is able to expresse . A chylde to dye for honger , the mother knowinge of it , yea and as it were in her syghte , in her bosome , O dolour vnspeakeable . The mother lykewyse to bee pearsed wyth the same darte , O in comparable payne . Al thinges are brought here to extreme desperacion There is no waye to escape this present mischiefe . The childe cryeth , the mother wepeth : Both loke for presente death . But what ? Is god vntrue , vniust , false in his promise ? Stoppeth he his cares , that he may not heare the lamentable complaintes of the to much wretched ? Despiseth he the teares of the mother , and the cryinges of the child ? Yea rather when no remedie is loked for , god is present , 〈…〉 . ●on . xiiii . 〈…〉 . god conforteth , god helpeth , because he wyll be founde a god which is faythful in all his wordes , whych is the self trueth and can not lye , whiche leaueth no man socurles that calleth on him . He sendeth his holye angel to the miserable woman , 〈◊〉 xxi . when no mortall creature is present to help . He conforteth her , and biddeth her not feare : for god hath heard , saith he , the voice of the chylde where he ly●th . He sheweth her a well of water to confort both her & her childe withal , and afterwarde pr●miseth that the lad Ismaell shall be a noble man , and greate multitudes of people shall ryse of hym .

Theo.

O historie ful of most swete consolacion . This is a confortable & pleasaunt mirrour for all people to beholde , specially for them that are maried , and yet se not ( suche and so great is theyr pouertie ) howe they maye bee able to noryshe them . If the maried folke liue according to their vocacion , and trauaile in their estate in the feare of the lord , though they haue neuer so manye children and great familie , yet shall the sea soner be without water and fyshe , and the land without grasse and cattell , then any of them shall perishe for honger . If god prouided for Ismaell and his mother in the wyldernes , wher no sustenaunce was to be gotten , wher no man was present but brute beastes , & foules of the ayer : wyl he leaue them socourles , that put their trust in him , be-being in cities , townes , and villages , and conuersant with men , wher all thinges do abound ?

Chri.

If the pore maried men dyd earnestly wey , and diligentlye ponder this moste swete and confortable historie , they shulde neuer dispaire of a liuinge , neither for them selues , nor for their chyldren and familie , neither wold they seke any vnlawefull meanes , as by stierring vp commocions , makynge insurreccions , spoylynge other mens goodes &c , how to auoid their misery : but rather laboure to answere their vocacion , and without ceassing call on the name of the lorde , which wyl deale no lesse fauorably wyth than , then he dyd with Hagar and Ismaell . Putte thou thy truste , 〈◊〉 xxxv●i . sayeth Dauid , in the lorde , and do good , so shalte thou dwell in the earthe , and be fedde wyth the beste daynties thereof . Delyghte thou in the lorde , and he shal geue the thy hertes desyre . Committe thy waye to the lorde , and put thy truste in hym , and he shall brynge it to passe . He shal make thy ryghteousenes as cleare as the lyghte , and thy iuste dealing as the noone daye . Holde the styll in the lorde , and abyde pacientlye vpon him . &c Agayne : Put your truste in God alwaye , Psal. lxii . O ye people , powre oute your hertes before hym , for he is oure hope .

Philemo .

In the dayes of Isahac Abrahams sonne , there fell a greate dearthe in the lande where he dwelte , in so muche that he remoued frome that place , and tooke his iourneye towarde Abimeleche Kynge of the Philistines , Gene. xxv● euen vnto Gerer . And whyle he was yet in hys iourney , god spake vnto hym and sayde .

Go not doune into Egipte , but abide in the land which I shal shew vnto the , soieorne in this land , and I wyl be wyth the , and wyll blesse the. For vnto the and to thy sede , I wyl geue al these contreis . Behold goddes carefull prouidence for his seruauntes . Isahac wyshing to escape the cruell daries of honger , hunteth aboute where he and hys maye conuenientlye dwell . And rather then he wolde die for honger , he after the example of his father Abraham , ● . xii . determineth to go doune into Egipte . God which is able to fede and to saue his people in euery place ( for the earth is the lordes ●l . xxiiii . and al that is conteined therin ) for biddeth Isahac to go doune into Egipt , wylleth him to tary styll in the contrey , and promiseth to blesse hym , yea to geue to him and to his sede , all the contreis of that lande . Isahac obeying the voyce of god , taried in that contrey , & waxed exce●ding myghty , wealthy & ryche . For god gaue him greate abundaunce of corne , of shepe , and of oxen , yea wyth a myghtie household dyd the lorde blesse hym , insomuch that the kinge him selfe came vnto him , & desired to make acouenaūt of peace and amitie with him : vnto suche & so great power was Isahac growen . He which afore knew not wher commodiously to lyue , and in the contrey which he wolde haue forsaken for penurie and honger , euen he nowe is become so ryche , that the kynge him selfe is glad to come to hym , and to desire his fauour .

Eus.

O wonderful workes of god .

Chri.

Here finde we that true , whiche is spoken by the wyseman : Put thy truste in god , and abide in thine estate , for it is an easye thinge in the syght of god , Eccle. xi . to make a poore man ryche , yea and that sodenlye . The blessinge of god hasteth to the rewarde of the ryghteous , and maketh his frutes sone to florishe and prosper .

Theo.

This in dede was proued true in Isahac . phil. Not in Isahac onlye , but in so many as euer obeyed the voyce of God , and liued according to their vocacion . God is the same god to vs all , that he was to Abraham and Isahac , if we by stronge faythe hange on hym and on his fatherlye prouidence , as they dyd , if the same integritie of maners and innocencie of lyfe apeareth in vs , that shined in them .

Euse.

This beneficence and liberalitie of god towarde Isahac ought to encourage al men to tary at home in their own contreis and houses , to be contente wyth theire estate & callinge , and not to stray a brode for liuinges , as many idle braynes do nowe a daies , leauinge theyr wyues and theire children in greate care and miserie , and manie of them neuer returning vnto them . Neyther ought men to doubte , but that god whiche is almyghty , and able to do what soeuer hys good pleasure is , wyl as wel prouide for them at home in their poore cotages , as in the haulles of Princes . The blessinge of the lorde maketh men ryche , Proue . x. as for carefull trauaile it doth nothing therto .

Phil.

When Isahac sent his sonne Iacob to Mesopotamia , Gene. xxviii . that he might take to wife one of the doughters of Laban , Iacob as he passed forthe on his iourney , made a vow , & sayd : If god wyl be with me , & wil kepe me in this iourney which I go , and wyll geue me bread to eate & clothes to put on , so that I come againe vnto my fathers house in safetye , them shal the lorde be my god , & this stone which I haue set vp an ende , shall be gods house , and of all that thou shalte geue me wyll I geue the tenthe vnto thee . Here Iacob desireth gods assistence in his iourney , that he may go and come safe . And as touching worldly goodes , he desireth no more but foode and raiment . And so nothing douting of goddes helpe , he goeth forward on his iourney according to the commaundement of his father . Nowe behold the louing kyndnes of god toward Iacob . God which neuer leaueth them socourles that calle on hys holye name , appeareth vnto Iacob in his slepe , and promiseth that he wyl geue him & his seede the lande that he slepeth vpon , and that his posteritie shall be great and many , that they shall be as the dust of the earth , and shal spread abroude to the weaste , to the easte , to the north , and to the south , yea and that in his sede all kinreds of the earth shall be bless●d .

Chri.

Here are mo benefites promised to Iacob , then he asked .

Phil.

Yea mo then he durst haue required of god

Euse.

But what of the requestes concerninge his iourney ?

Phil.

Ye shal heare . Wher as Iacob desired god to be with him , and to kepe him in his iourney , god sayd vnto him on this maner : Behold I am with the and wyll be thy keper in all places whither thou goest , and wyl bring the againe into this lande , neither wil I leaue the vntil I haue made good al that I haue promised the. According to goddes promise Iacob had a prosperous iourney trauailynge into Mesopotamia . Of whose comminge , when Laban heard , vnto whom he was sente of his father , Gene. xxi● . Laban for very ioye ranne to mete him , enbrased him , and kissed him , and brought him to his house

Theo.

Thys was good lucke .

Chri.

Good lucke in dede .

Phi.

So worketh god for hys seruauntes , which hath all mens hartes in his hande .

Theo.

But what entertainement had Iacob afterwarde ?

Phil.

Iacob taried wyth Laban twenti yeres : in the which tyme , God dyd not only sende him bread & clothes accordinge to hys requeste , but also such wiues as his harte desired , wyth manye goodly children . Yea God so blessed Iacob , that he was excedinge ryche in gold and siluer , in maide seruauntes and men seruauntes , in sh●pe , Camels , Asses , Gene. xxxi . goates , kyne . &c. And afterwarde God brought him home again into his contreye bothe saffelye and wealthely . Who will now distrust the promyse of suche a Lorde , so liberall , so bounteous so beneficial ?

Euse.

This historie is greatlye confortable for al godly traua●lers by contreies , hereof may they learne , that god wil not forsake them nor leue them socourles , but send them al things necessary in their iourney , defend them frome theire ennemies , and safely bryng them whom agayn , if they cal on his holy name & caste their care on hym .

Chri.

So sayth the Psalmographe , Psal. xci . he shall giue his Aungels charge ouer the , to kepe the in al thy wayes . They shal beare the in theire handes , that thou hurte not thy foote against a stone . God shall defende the vnder hys wynges , & thou shalt be safe vnder hys fethers . His faithfulnes & trueth shal be thi sheld & buckelar . Thou shalt not be afraid for ani terrour by nyght , nor for the arrowe that flye●th by the day . Psal. cxx● . Againe , my helpe cometh euen from the lord which hath made heauen & earth . He wil not suffer thi foote to be moued , & he that kepeth the , will not sleape . Behold he that kepeth Israel shal neither slomber nor sleape . The Lorde hym selfe is thy keper , the Lorde is thy defence vpon thy ryghte hande .

So that the sunne shall not burne the by daye , neither the moone by nyght . The Lord shal preserue the from all euyl , yea it is euen he that shal kepe thy soule . The Lord shal preserue thy goinge oute and thy comminge in from thys time forth for euermore .

Theo.

Thes●e be swete and comfortable scriptures

Phil.

I graunt to the faithefull , whiche depend altogether on God and on hys fatherlye prouidence . But the vnfaithfull , whiche truste on them selfes , on their owne wysdome , and pollicy , fele no sauour nor swetnes in them , as saynt Paule saith : a naturall man perceaueth not the thinges that belong to the spirit of god 〈…〉 for they are folyshnes vnto hym . But let vs beholde mo histories , which shal declare & set forth goddes hi● prouidence & singular liberalite toward his seruauntes , that we mai learne perfectli to hange on the lorde our god . Ye reade in the first boke of Moses , that in the time of Iacob whom we spake of a litle afore , Gene. xli . there was a great dearth in al contreis , in somuch that in the lande of Canaan there was no vitaile to be gotten for money . Now behold the prouidence of god . God aforeseyng this plage of famine , to the entente that his seruauntes shulde not peryshe in tyme of honger for lacke of fode , Gene. xxxvii . wonderfully sent Ioseph afore into Egipte . And although his brothers solde him in to a straunge land , by this meanes sekyng his destruccion , yet god turned thys his seruitude vnto his honour , and the euel that they dyd to theyr brother , vnto their profite , wealthe , Gene. iiii . and commoditie . For god exalted Ioseph , and set vp his honour aboue all the lordes and princes of Egipte : euen nexte vnto the Kynge was he in dignitie , in somuch that he hadde the rule of all the kynges dominions , & did what semed him good in his owne eyes , such fauour founde he in the syght of the kynge thorow goddes working . Now when this dearth was also felte in the lande of Canaan , and Iacob with his familie in great daunger thereof , ●ene . xlii . Iacob hearinge that corne was to be sold in Egipt ( for thorowe Iosephes wisedome was there corne inoughe layde vp in the store houses of euerye Citye in Egipte ) ●ene . xli . sente his sonnes thither to bye corne for theire money , that they might liue and n●t die . To be short , seyng the historie is knowen , when the sonnes of Iacob came thither for vitaile , there was Ioseph their brother in hie authoritie , whom they iudged eyther to be dead , or elles to liue lyke a bonde slaue and drudge , not able eyther to do him selfe good or any other . In fewe , they had vitailes home with them , and their money also , with manye precious gyftes , and at the laste a commaundement geuen them that they shuld bringe their father and hys Gene. xlii ●● . xiv . houshold wyth al that he had , and prouision shulde be made for them euen in the best partes of the lande of Egipte . Yea the kynge him selfe sente char●ttes oute of Egypte to fetche Iacob and all his familie , and bad them not regarde theire stuffe , for the good of all the lande of Egipte is youres , sayth he . Iacob and all his were honorablye brought thyther , liberally and gently enterteyned of the kynge , Gene. x●v● . quietely and wealthelye placed in the lande of Egypt . And all this came to passe by the prouidence of God , whiche afore seynge thynges to come , worketh wonderfullye for the sauegarde and healthe of hys seruauntes .

For the cause that Iacob and hys chyldren found such fauour in the syght of kynge Pharao , was not fortune , nor chaunce , but goddes prouidence : againe , that Ioseph was exalted vnto such dignitie , the cause thereof was not Iosephes fayr face , nor yet his goodly personage , but gods good wyll , whiche gaue him suche wisedome , as none had the lyke in all Egipte , neither was there any in al the dominions 〈…〉 of kynge Pharao founde lyke vnto Ioseph , whom the kyng might make gouernour ouer his realme . And al these thinges wrought god for the preseruacion of his seruauntes as Ioseph himselfe said to his brethren : 〈◊〉 xlv . I am Ioseph your brother , whom you solde in to Egipte . Nowe therefore be not greued therwyth , neyther let it seme a cruell thinge in your eyes that ye solde me hither . For god dyd sende me before you into Egipte for your wealth , and to saue your liues . For this is the second yere of dearth in the lande , and fyue mo are behind , in whiche there shall bee neyther earing nor heruest . Wherfore god sente me before you to make prouision , that ye myght continue in the earth , and to saue your lyues by a greate deliueraunce . So nowe it was not you that sente me hither but god , which hath made me a father vnto Pharao , and lorde of all his house , and ruler thorowe oute all the lande of Egipte . God hym selfe also spake vnto Iacob in a vision by nyght , saying : I am god , the god of thy father , feare not to go doune into Egipte , for I wyll there make of the a greate people . I wyll go doune wyth the into Egipte , and I wyll also bringe the agayne .

Chri.

O the vnspeakeable good wyll of god toward all them that trust in hym . What other nacion , saith Moses , is so greate that goddes come so nye vnto , ●eut . iiii . as the lorde our god is nye vnto vs in all thynges , so ofte as wee call vnto hym ? The Lorde our god is a mercifull god , he wyll not forsake vs , neyther destroye vs , nor forget the appointement of our fathers , whiche he sware vnto them . The lorde oure god cherysheth vs euen as a father doth his sonne . Wyll a mother forget the child of her wombe , saythe god , 〈◊〉 . xlix . and not pitie the sonne , whom she bare ? And thoughe she doth forget , yet wyl not I forgette the. Behold I haue written the vp vpon my handes . &c.

Theo.

The last historie which you rehearsed , neighbour Philemon , is very confortable , and teacheth vs that although the plage of famine be caste vpon any realme , & the wicked therof peryshe for honger , yet wyl god so prouide for them that fear him , & cal on his holy name , that they shall want no good thyng .

Phil.

Wel noted neighbour Theophile . So wold I haue you both heare and reade the histories of the holy scriptures , that ye shuld perswade your selfe that what soeuer confortable historie ye finde in the sacred byble , is ther written for your confort . And to proue your saying true , Esa● . l●v . heare what god sayth by the Prophet . Behold my sernauntes shal eate , but ye shall honger . Behold mi seruauntes shal drinke , but ye shal suffer thirst . Behold my seruauntes shall be merye , but ye shall be confounded . Beholde my seruauntes shall reioyse for a very quietnesse of hearte , but ye shal cry for sorowe of herte , and complaine for vexacion of mynde .

Eusebius .

The sayinge of Kynge Dauid dothe not muche differ frome this . Psal. xxx●i●i .

Beholde the eyes of the lorde are vpon them that feare him , and vpon them that truste in his mercie , that he maye deliuer their lyues from death , and noryshe them in tyme of honger . Proue . x. Salomon also sayth : the lorde wyl not let the life of the ryghteous suffer honger .

Phil.

After god had deliuered the Israelites out of Egipte with an out stretched arme , and broughte them into the wyldernes of Sin , where they sawe neither meate nor drynke ( for god was determined to proue them whether they wer faithfull or not ) they grudged againste Moses and Aaron , Exod● . xvi . sayinge : wolde to God we had died by the hand of the lorde in the land of Egipt , when we satte by the fleshe pottes , and when we dyd eate breade oure bellyes full . For ye haue brought vs oute into thys wyldernesse to kyll the hole multitude wyth honger .

Ye se the vnthanckefulnes of this people for whom God had wrought so manye wonders , and to whome God had shewed so greate tokens of louynge kyndenes , euen as a father dothe to his childe . Ye haue hearde howe they murmured agenst Moses & Aaron Goddes laweful ministers , whiche is nothynge else then to murmure agenst God him selfe . Ye se theire vnfaithfulnes , & howe they are altogether swarued frome God and from his holy prouidence , so that they are worthy no benefite at the hande of God : but what then ? Is God false of his promise ? yea rather euen for his promis sake ( where vnto God hathe euer cheife respecte ) whyche he made to theire fathers Abraham , Isahac and Iacob , he wonderfullye sente them downe meat from heauen , euen manna , & so fed them as the wise man sayeth : thou hast fed thine own people with angels foode , & sent them bread redye from heauen wythout theyr laboure , ●●pi . xvi . beynge very pleasaunte & good of taste . And to shewe the riches and swetnes vnto thy children thou gauest euery one their desire , so that euerye man myghte take what lyked hym best .

Theo.

If God for his promyse sake fedeth the vnfaithfull & no les vnthanckefull Israelites frome heauen , we that beleue his promises , and hange onlye on him and on hys fatherlye prouidence , may be sure not to want but abundantlye to haue what so euer is necessary for vs , ●sal . cxliii . as the Psalmographe sayeth : The eyes of all thynges loke and wayte vpon the O Lorde , and thou geueste them meate in due tyme . Thou openest thy hande , and replenishest all thinges lyuynge wyth thy blessynge .

Ageine : They that feare the Lord shal haue no scarsenes . ●sal . xxxiiii . Thei whyche seke the Lorde , shall wante no● good thynge .

Chri.

God shall soner cease to be God , then such as vnfainedly trust in hym , shal peryshe for honger .

Phil.

As the Israelites murmured for meat , so likwise did they for water . Exod. xvii . They came to Moses & chide with him , yea thei wer almost redye to stone him , and saide . Gyue vs water to dryncke . Wherefore haste thou broughte vs oute of Egipte to kyll vs and oure chyldren and cattalle wyth thyrste ? The Lorde God styll con●●derynge hys promyses , and not weyinge their in fidelitie nor vnthanckefulnes , wonderfullye and agaynste all naturall and humayne expectacion , gaue them plentye of swete waters oute of the harde stonye rocke .

Euse.

O the maruelouse worckes of God . He is not called almyghtye wythoute a cause . For he dothe what so euer hys good pleasure is .

It is truelye sayde of Dauid : Psal. cxlvii . greate is oure Lord , and greate is his power , yea his wysdome is infinite . Who wil now doubt of necessari foode , seing God so meruelously fedeth the vnfaithful , vnthanckefull & disobediente people ?

Phi.

At a nother tyme the rascall people that was amonge them , beinge wearye of the meate sent downe from heauen , fell a lustynge , and turned them selfes and wept ( euen as did also the children of Israel ) and sayde : who shall gyue vs fleshe to eate ? We remember the fyshe which we did eat in Egipte for nought , and the cucumbers , and melons , lekes , onions & garlecke . But nowe oure soule is dryed away , ●ume . xi . & . xxi for we can se nothing else saue Manna . And oure soule lotheth thys lyghte breade . Ye see that these people are styl like them selfes , that is , vnfaithful , vnthankefull , disobediente . O frowarde and croked generacion , Deut xxxii . sayth Moses , do ye so rewarde the Lorde , O ye folyshe people and vnwyse ?

Chri.

It is not without a cause , that sainte Stephen called that nacion styfnecked , Actes . 〈◊〉 . vncircumcised hartes and eares , and suche as alwaye resyste the holy ghost .

Phil.

Wel yet note : Notwithstandinge their infidelitie , vnthanckefulnes , and disobedience God continued styl iuste in his promises , faythfull in his wordes , & true in his dealynges , for accordinge to their desire for his promyse sake , he wolde not suffer them to wante , but gaue them whatsoeuer they lusted for . Ther went forth a wynde frome the Lorde , saythe the scripture , Nume . x● . and brought quailes from the sea and let them fal about the host , euen a daies iournei round about on euery syde of the hoste , and they dyd flye in the ayer as it were two cubites hye ouer the earthe .

And the people stode vp , & all that daye , and all that nyghte , and on the morow they gathered quayles . And he that gathered a litle , gathered ten homers full . And they spred them abrode rounde aboute the hoste . Thus se ye how God for hys promyse sake , cheryshed the Israelytes although vnfaythful , vnthanckefull and disobedient , euen as the Nurse doth hir sucking babe , and fedde them by the space of .xl. yeres in the wildernes without their paine , care , trayuayle or laboure .

Theo.

If God shewed such gentilnes to the vnfaithefull and disobediente for hys promyse sake , howe much more wyll he shew hym selfe a gentle and louynge father to them that fear hym , beleue in hym , loue hym , and for their powers laboure to walke in hys holye path-waies ?

Phil.

Such shal neuer want . Nowe marcke what followeth . As god prouided meate for the Israelites , so in lyke manner suffered he them not to go naked , nor to peryshe for colde , but all that tyme of fortye yeres , when they were in the wyldernesse , he so preserued their clothes , that they waxed not olde , and soo saued their shooes that they were not worne : but both garmentes and shooes so whole at the fortie yeres ende , as they were at their fyrste comminge into wildernes . Deu. xxix . I haue led you forty yeres in the wyldernesse , sayeth god : and your clothes are not waxed olde vpon you , neyther are the shooes of your feete , worne . Ye haue eaten no breade , nor dronke wyne , or stronge drynke , that ye mighte knowe that I am the Lord youre god . Moses also sayth : god humbled the , & suffered the to honger , & fed the wyth Manna , whiche neyther thou nor thy fathers knew of , to make the to knowe that man dothe not lyue by breade onlie , Deute . viii . but by euerye word that procedeth out of the mouthe of the Lorde , doth a man lyue . Thy rayement waxed not olde vpon the , neyther did thy foote swell those fortie yeres . Here of maye ye perceaue , howe bountifull God is in geuynge foode and apparell , to them speciallye that feare hym , and kepe his holy commaundementes . Who wyll nowe be careful eyther for the bellye , or for the backe , as they saye ? God made them both , God wyl nourishe them both

Eus.

These histories do so set forth the kindenes of God towarde man , that none excepte verye infideles haue iuste occasion to dispayre of Gods liberalitie , if they cal on his name and trauaile accordinge to theire vocacion .

phil.

There is no thyng more certeine . But leste any man should thyncke , that thys kyndnes of god ceassed in them , of whome I haue hitherto spoken , I wyll rehearse one or two histories mo out of the olde testamente , and then alledge certeine oute of the new , wherof ye maye learne that other proued the lyke kyndenes at the hand of god euen as wel in the newe testament as in the olde , that by this meanes ye maye be perfectlye perswaded god to be the Lorde of the same liberalitie now , that he was afore , & alike kynde to his seruauntes in all ages . Who knoweth not that Elias was an excellent Prophet of god , feruent in spirit , vehement in worde , and ielous for the glory of god ?

Chri.

The scriptures testifie no lesse of him . Eccle. xlviii .

Theo.

Elias stode vp as fyre , saith the wiseman , and his worde brent lyke a cresset . Whyle he liued he was afrayed of no Prince , and no man myghte ouercome him . Of his prayse wryteth Iesus the sonne of Syrache .

Phil.

Thys man of God lyued in the time of Achab kinge of Israel , in whose dayes God sent a greate dearth into the world , for it rained not vpon the earth by the space of iii. yeres and .vi. moneths . In this plage of famine , whereof innumerable wythoute dyed , se howe God prouyded for hys seruaunt Elias . Fyrste when the waters began to be dryed vp , Reg. xvii . God sente hym to the brooke Cherith , where he promysed to gyue hym drincke , whyche thyng he vnfainedly performed : so that when other perished for lacke of dryncke , he hadde Gods plentye & inoughe , as they vse to saye . Now as touchyng his meate , behold the wonderfull power of God , whyche commaunded the Rauens to fede him and to bringe him meate . The Rauens , saith the scripture , brought hym breade and fleshe in the morning , and likewise bread and fleshe in the eueninge , & he dronke of the broke . Behold & marke well , howe god prouideth for his seruaunt . He maketh the foules of the ayer to be Elias cookes , & to bring him meat , and god him self is butler & geuith him drinke at the broke Cherith . O what a god haue the faythful , how tender & gentle , howe louinge and kynde is he to al them that put their truste in him ? Rather then his seruaunt shulde die for meate , he maketh the foules of the ayer to bring him thinges necessary for the sustenaunce of his bodie . O behold & di●●gently marke the fatherli care , which the lord god hath for his seruauntes Euen as a father pitieth his owne children , Psal. ●iii . euen so is the lorde merciful to them that feare him . It is trulie sayd of the Psalmograph : Psal. xlv . The lord is at hand to all them that cal on him , yea to all them that call on him in truth .

Theo.

Elias myghte ryghte well saye , as Dauyd wrytethe of hym selfe . ●●al . xxlil . The Lorde fedethe me , therefore can I lacke nothinge . He shal fede me in a gre●e pasture , & leade me for the besyde the waters of conforte .

Eus.

As God dealte wyth Elyas and Dauid , so wyll he deale with vs , if we labour to please him as they dyd .

Chri.

So I truste , for there is no respecte of parsones with God . ●m . ii . And what so euer is written , is written for our learnyng , ●es . x. that thorow pacience & comfort of the scriptures ●●o ii . we may haue hope . ●ma . v

Phil.

Ye saye truethe . Neyther dyd the care of God cease for hys seruaunte Elias wyth that benefyte , wherof ye haue hitherto hearde . For God is no chaungelinge , whom he loueth , he loueth to the end . Therfore when the brooke was dryed vp because there fell no rayne vpon the earth , ● Reg. xvii . God , whych neuer leaueth his seruauntes socourles ▪ sayd to Elias , vp and get the to Sarepta , whyche is in Sidon , and dwel ther , beholde I haue commaunded a widowe there to sustayne the. So he arose , and went to Sarepta . And when he came to the gate of the citye , the wydowe was there gatheryng styckes . And he called to hir and sayd : fet me I praye the a lytle water in a vessel , that I may drincke . And as she was goyng to fet it , he cryed after hir , and sayd : Brynge me I praye the a morsell of breade also in thyne hande . She sayd : As trulie as the Lord thy God lyueth I haue no breade redye , but euen an handefull of meale in a barrell and a lytle oyle in a cruse . And beholde I am gatherynge two styckes for to go in , & dresse it for me & my sonne , that we may eate & dye . And Elias sayde vnto hir : feare not , come and do as thou hast said , but make me thereof a lytle cake fyrste of al , and bringe it vnto me , and afterwarde make for the & thy sonne . For thus sayeth the Lorde God of Israel : the meale in the barel shal not be waked , neyther shal the oyle in the cruse be diminished , vntyl the Lord haue sent raine vpon the earth . And she dyd as Elyas sayd . And she and hyr house did eate a good space , and the meale wasted not out of the barrel , neyther was the oyle spent out of the cruse accordyng to the word of the lord , whych he spake by the hand of Elyas . Here agayne ye se what prouysyon God made for Elyas , and howe benefycyall he also was to Elyas hostesse , and to her householde , because she entertayned him so gentyllye & dyd what so euer he commaunded .

Theo.

These be confortable hystories .

Euse.

And written for oure conforte .

Phil.

At another tyme when he fled frome wicked Iesabel kynge Achabs wyfe , 〈◊〉 . Reg. xi● which sware that she wolde surelye sley him , because he had kylled all Baals priestes , whom she ful deintely nouryshed at her owne table , howe dyd god , euen when he was a slepe , sende his Angell vnto him wyth a loafe of broyled bread , and a vessel of water , and bad him eate ? For thou hast yet , sayth he , a great iourney to go . And in the strength of that meate , sayeth the scripture , walked he fortie dayes and fortie nyghtes , euen vnto Horeb the mounte of God . Here se ye , that when we sleape , god watcheth and careth for vs , euen as he cared for Peter , Actes . xii . and sente his Aungell to deliuer him oute of pryson , when Peter was in a sounde sleape , and thoughte nothynge at all of the matter . Beholde sayeth the Psalmographe , Psal. cxxx● he that kepeth Israell , shall neyther slomber nor sleape . Note agein , that wyth one meales meate God is able to preserue vs fourty dayes and fourty nyghtes , as he dyd the Prophet Helyas , yea all our lyfe tyme , ●ute . viii . if it be his pleasure , so that it is trulye sayde , man shall not lyue wyth breade alone , but wyth euerye worde , that commeth out of the mouth of God : And as God made prouysion for Elias euen so stoored he vp Abdia Gouernour of wycked kynge Achabs house to petye hys Prophets and to prouyde for them : 〈◊〉 Reg. xviii . whyche when diuilishe Quene Iesabel destroied the Prophetes of God , toke an hundred of them , and hyd them , fyfti in one caue , and fyftye in a nother , & prouided bread and water for them : suche and so great is the care , whiche the Lorde taketh for hys seruauntes vniuersallye .

Chri.

It is therefore truly sayd of the Princelyke Prophet , Psal. xxxiiii . thei that seke the Lord shal want no good thyng . Ageine : I haue bene younge and am waxen olde , Psal. xxxvi● . and I haue not sene the righteous forsaken , nor hys chyldren beggynge theyr breade on the earthe .

Theo.

These be comfortable histories for christen and Godli preachers , whom for the moste part the wycked and vnthanckefull world neglecteth , despyseth & set noughte by , yea and maketh les prouision for them , then for theire malte horses and bandedogges . Here maye the true Prechers se , that althoughe the world regardeth them nothing at all , and suffereth them so muche as in them is , not onlye myserable to lyue , but also to peryshe for honger , yet God , whose ministers they are , whose worde they preache , wyl not suffer them extremelye to want , but wyll eyther wonderfullye fede them hym selfe , as he dyd Elyas , or elles store vp some good Abdie to make prouision for them , as this Abdi dyd for the Prophetes of the Lorde , when they hyd them in the caues from the tiranny of quene Iesabel , & prouided thinges necessary for their liuinge .

Phil.

We reade also that a certeine woman of the wiues of the Prophetes came vnto Heliseus the Prophet , iiii . Reg. iiii . declaringe vnto him , that her husband was dead , & that for dette which she ought and was not able to paye , the creditour was come to fet her .ii. sonnes to be his bond men . This woman was a Prophetes wyfe . Her husband is dead , which lefte her both pore and in dette . Comforte hathe she none , but only the company of her .ii. sonnes which also the creditour wold take awaye and make his bonde men , because she is not able to discharge the dette . O in what miserye is this carefull woman ? She hathe nothing at al in her house , but a pitcher of oyle . But what is that to the dispatche of the dette . And if that be gone , there remaineth nothing wherof she & her sonnes may lyue . What is then to be done ?

Det must be payed . Her substaunce wyl not reache so far . To make her children bond slaues , shuld be to her present death . This therfore remaineth . The sorowfull widowe lamenteth fyrst of all her cause secretly in her hert vnto god , which is the helper and patrone of all true wyddowes and fatherlesse children , and afterwarde vttereth the same to Elizeus the Prophet of god , whiche thorow gods blessinge of one pytcher of oyle , filleth so many emptie vessels ful of oyle , that she sellinge part of the same , was not only able to paie her dettes at the vttermost , but also had inough of the reste to fynde her and her children .

Eus.

O notable miracle . Here fynd we true that holy Thoby sayde to his sonne : ●obi . iiii . My sonne , be not afraide .

Truth it is , we leade here a poore lyfe , but greate good shal we haue , if we feare god , and departe frome al sinne , and do wel .

Chri.

This womans husband was a Prophet , and feared the lorde , therfore could not she and her children remaine longe confortles . For god hath promised to be a husband to suche widowes , and a father to suche godlye mens children . Psal. xxxvii . I haue not sene the ryghteous forsaken , nor their children begging their bread on the earthe , Psal. cxii . sayth the Psalmographe . Againe : Blessed is the man that feareth the lorde , he hath great delyght in his commaundementes . His sede shal be myghtie vpon earthe , the generacion of the faythfull , shall be blessed . Riches and plenteousenes shall be in his house , & hys ryghteousenes endureth for euer .

Theo.

This is a confortable historie for suche godly women as are christen preachers wiues . Hereof may they learn , that though theyr husbandes be neuer so poore , when they departe out of this world , yet if they remain faithful , and in the feare of god , and diligently call on his blessed name in their aduersitie , he wyll neither suffer them nor their children to lacke necessaries for their liuinge , but by one meanes or other sende them all good thinges , so that they shal not wante . Iosu. i. I wyll not fayle the , nor yet forsake the , Psal. clv. sayth god . The lord geueth meate to the hongry . Psal. xxxiiii . Beholde the eyes of the lorde are vpon them that feare him , and vpon them that trust in his mercy , that he may deliuer their liues from death , and nouryshe them in the tyme of honger . God despiseth not the desire of the fatherles nor the wydowe , Eccle. xxxv . saith the wyseman , when she powreth oute her prayer before hym . Dothe not god se the teares that runne downe the chekes of the widowe ? or heateth he not the complaint ouer suche as make her to wepe ? For from her chekes do the teares go vp vnto heauen , & the lord which heareth them , doth accepte them .

Phil.

At a nother tyme also we reade , that th aforesayd Prophet in the tyme of dearth fed the Prophets children , iii. Reg. iii● . & with a few loaues norished a great number of men , in somuche that they dyd not only eat inough , but also left much of the bread , so greatly was it multiplied thorow the blessing of god , which is able of a lytle to make much , seyng of nothing he made al. Geue vnto the people , that they may eat , sayeth the Prophet . The minister answered : What , shulde I set this before an hundred men ? Set it before the people , sayth he , and let them eate , For thus sayth the lord : They shal eate and leaue . And he dyd set it before them , and they dyd eate and leaue accordyng to the word of the lorde . Se ye not here , what the blessyng of the lord is , and how al thinges increase and abound , Psal. cxlv . when the lord openeth his hande ? If we depend on goddes goodnes , he wyll surely increase our vitayle in our store houses , vpon our table , yea in our mouthes and bellies .

The Prophets seruaunt though it not possible , that so great a number of menne coulde be sustayned wyth so fewe loaues . Math. xix . But that whiche is impossible with menne , Marke . x. is possible with god . Luke . xviii .

Who therefore wyll doubte anye more of goddes liberalitie , haue he muche , or haue he litle ? It is all one before God to feede wyth muche , or to feede wyth lytle .

If god blesse vs , we can not want , but if Gods blessinge be taken from vs , we muste nedes peryshe .

Euse.

So sayth the Psalmographe : Psalm. iiiii . All creatures depende vpon the O lord , that thou shuldest geue them their meat in due time . For thou geuing it them , they take it , and thou opening thy hand , thei are wel satisfied . But thou hidinge thy face , they are sorowfull , & thou taking away theyr breth , thei are but dead , and turned into the earth , that they came of .

Phil.

Howe wonderfully dyd God fede Daniel the Prophet , when he was caste in to the Lions denne of the hye rulers , because he sayd that the greate Dragon , whom they of Babilon worshipped as god , was not god ? ●an● . xiiii . Dyd not the Angel of the lorde take the Prophet Abacucke by the top , when he was goinge in to the fielde to beare meate to the mowers , & caried him by the herre of the heade , and thorowe a myghty wynd set him in Babilon , vpon the denne , wher Daniel was ? So carye thy meate , saythe the Angel , that thou haste into Babylon vnto Daniell , whyche is in the Lyons denne . And whan Abacuch eryed and sayde : O Daniell thou seruaunte of God , haue take thy breakefaste , that God hath sente the. Daniel answered : O god hast thou thought vpon me ? well : ☜ Thou neuer fayleste them that loue the. What a lyuely example is this of gods singular prouidence and fatherly care , whiche he hathe for his seruauntes ? Notable and worthy to be written in letters of golde , is this sayinge of Daniel . Thou neuer faylest them that loue the.

Chri.

This historie is very confortable for al them that suffer inprisonment for the glorie of god , and the confession of his truth . Hereof may they learn , that god wyl not leane them socourles , nor destitute of help , as Dauid sayeth : The lorde is my lyght and my health , ●al . xxvii . whom then shal I feare ? The lorde is the defender of my lyfe , of whom then shal I be afraid ? When mine enemies came vpon me to eat vp my flesshe , they stoumbled and fell . Therfore thoughe an host of men were layd against me , yet shal not my hearte be afrayde , yea and thoughe there rose vp war against me , yet wyll I put my trust in him .

Phil.

As I maye leaue of the historyes of the olde Testament , and rehearse certeine oute of the newe , that we maye learne goddes liberalitie towarde hys seruauntes to bee one and the same at all tymes , and in all ages , lette vs call to remembraunce the wonderfull myracles that Chryste wrought for the sustenaunce of hys people . Reade we not that our Sauioure Christ at a certeine time fedde almost fiue Math. xiiii . thousande men besyde women and children with fyue loaues and two fyshes ? Marke . vi . And yet when they all had eaten inoughe , Luke . ix . they gathered vp so muche of the fragmentes that be lefte , Iohn . vi . as filled twelue baskets full . At a nother tyme , when the people hadde bene with Christ thre daies , and were readye to departe , hauynge nothynge to eate , and some of them hadde farre to go , so that if they had gone awaye wythoute meate , they shulde haue faynted by the waye , what a fryndlye care had Christe for them ? I haue compassion on the people , saythe he , because they haue continued with me three dayes , Math. xv . and haue nothynge to eate . Marke . viii And I wyll not lette them departe fastyng , leste they peryshe by the waye .

And when his disciples sayd : whence shuld we get so muche bread in the wiloernes , as shuld suffice so great a multitude , & tolde him that they had but seuen loaues , and a fewe lytle fyshes , he commaunded the people to sit doune on the ground , and toke the seuēloaues and the fishes , and geuyng thankes , brake them , and deliuered them to his disciples , and the disciples to the people , and they all dyd eate and were fylled .

And they toke vp of the broken meate that was lefte , seuen baskets full . And yet they that did eate wer .iiii. thousand men besides women and chyldren . Here se ye , that the loaues and fyshes were multiplyed in the handes of the disciples , and in the mouthes and bellies of them that dyd eate thorow Christes blessing , so myghty is he to preserue the liues of his seruauntes in the tyme of nede .

Theo.

This is a confortable historie for all them that loue to heare the worde of god , & to frame theyr lyfe accordinge to the same . Such may be sure not to want the liberalitie of god in theyr necessitie , which , i. Timo. vi . as S. Paul sayeth , geueth vs all thinges abundauntly to enioye them .

Chri.

This affirmeth that princelyke Prophet , Psal. xxxiiii sayinge : The ryche shal want & suffer honger , but they whych seke the lord , shal want no good thyng .

Phil.

When Christ & his mother wyth his disciples wer at the mariage in Cana a citye of Galile , Iohn . ii . ye know that the gestes wanted wyne . What , spared he hys liberalitie from them ? Yea rather dyd he not commaund the seruitoures to fyll the water pottes wyth water ? And when they had fylled euen vnto the bryme .vi. water pottes of stone , containing .ii. or thre fyrkins a pece , dyd not he turne all the water in to swete wyne ? Certes they can want nothyng , which haue Christ present wyth them . Let vs prouide that we haue Christ amonge vs , & we may be sure to haue abundaunce of al good thynges .

Euse.

This historie is very confortable for al maried persons , which mary in the lord . Al such that so mary , & continue in the feare of god , may be sure , that the water in their welles shal soner be turned into wine , & the stones of their walles in to bread , & the claye of their flores into meat , & the thatch of their houses in to cloth , then thei shal extremely want necessary thinges , eyther for them selues or for their family .

Chri.

Wold god al men beleued thys . Then shulde they haue merrye and quiete myndes , where now thorow infidelitie they be miserablye disquieted wyth the care of worldly thynges .

Theo.

Laye thy care on the lorde , sayth Dauid , ●sal . lv . and he shal noryshe the. i. Peter . v. Also . S. Peter : Caste all pour care on god , for he careth for you .

Phil.

Agayne , Math. x. how dyd our sauiour Chryste prouide for hys disciples , when he sent them forth to preach , without money or meat ? as he him selfe sayeth in the gospell of Luke . Luke . xxii . When I sent you without wallet , and scryp and shoes , lacked ye any thynge ? And they sayde : No. The disciples accordinge to their vocacion , wente forth and preached the gospell , nothynge doutyng but he that sente them , wolde prouide for them . For what maister can fynde in his hert to se his seruantes lacke ?

Chri.

Thys is verye confortable for the true Preachers of goddes word . Herof maye they wel be asserteined , that if they do their masters message faythfullye , they shall not wante , though the wycked worlde be neuer so vnthankeful and nyggardely vnto them .

Phil.

O how confortable are these wordes of our sauioure Christe to a faythfull christen man : Math. vi . I say vnto you , be not carefull for the lyfe , what ye shall eate , or what ye shall drinke , nor yet for your body , what ye shal put on . Is not the life more worthe then meate , and the bodye more of value then raymente ? Behold the foules of the ayre , for they sowe not , neither reape , nor yet carye into the barnes , and yet your heauenly father feedeth them . Are ye not muche better then they ?

Whych of you ( thoughe he tooke thought therfore ) could put one cubite vnto his stature ? And whye care ye then for rayment ? Consider the lylies of the fyelde , howe they growe . They labour not , neyther spyn . And yet for all that I say vnto you , that euen Salomon in all his royaltie was not arayed lyke vnto one of these . Wherfore if god so cloth the grasse , whych is to day in the field , & to morow shal be cast into the furnace , shall he not muche more do the same vnto you , o ye of lytle faith ? Therfore take no thought saying : what shal we eate , or what shall we drinke , or wher with shal we be clothed ? After all these thinges seke the gentiles . For your heauenvly father knoweth that ye haue nede of all these thynges . But rather seke ye fyrst the kyngdome of god , and the ryghteousenes thereof , and all these thynges shall be caste vnto you . Behold what goodly and natural examples our sauiour christ bringeth forth here , that he may allure vs to truste only on gods prouidence , & not to be carefull for the necessaries of this lyfe , whych are not gotten by painful trauaile , but receyued of gods mere liberalitie . And because we shuld not be careful for meate , he first setteth before our eies the foules of the ayer for an example , whom seing god the father feedeth so plenteouslie that they want nothyng , when they neyther sowe nor reape , nor cari in to the barnes , muche more wyll he feede vs , and sende vs what soeuer is necessarie for the preseruacion of thys our naturall lyfe , if we call on hys holye name , and lyue accordynge to our vocacion . If he fedeth the byrdes because they be hys creatures , whiche notwythstandyng so once dye , that they neuer lyue after , muche more wyl he prouide for vs , which are not only hys creatures , but also created after his owne Image , endued wyth an immortall soule , and made vnto this ende , that we shulde set forth his glorye , prayse hys blessed name : and after the generall resurreccion , our bodies and soules beyng knytte together , liue wyth hym in glorye worldes wythoute ende , as hys lawefull heyres , thorow Iesus Chryste our Lorde . And as touchynge oure apparell , to disswade vs from thoughte takynge for that , he byddeth vs consider and diligentlye marke the lylyes and floures of the field , which although they neyther labour nor spynne , are so clothed wyth fyne and pleasaunte coloures , that not Kynge Salomon in all hys royaltie and glorie was apparelled lyke vnto one of them . If God so decketh the transitorie flower , whyche thys daye is in the fielde pleasauntly growynge , and to morowe shall be cut downe and caste into the furnace , howe muche more wyll he sende vs conueniente apparell for oure bodies , whyche thoughe they once dye , yet shal they ryse againe , and for euer lyue wyth God in eternall glorye ?

Christ therfore concludeth , that all these thynges shal be cast vnto vs , if we seke the kyngdom of god and the ryghteousnes therof . Lette vs seke heauenvly thinges , and thynges worldly shall abunde vnto vs . Let vs labour to garnishe our mindes wyth vertues , and god wyl not suffer our bodies to peryshe for lacke of transitory thynges . Psal. cxxxvi . For god is the lorde which geueth meate to al fleshe . Psal. cxlvii . He geueth , as the Psalmographe saith , fode to the cattel , and fedeth the yonge rauens that call vpon hym . He fedeth the Turke , the Saracen , the Iewe , and all the rable of Infidelles for their creacion sake , and for his mercies sake . He therfore wil not leaue them that be hys faythfull people vnprouided , socourles and destitute of help . He geueth the vyle wormes of the earth not only theyr beyng , but also wher of to lyue : he therfore wil not se the faythful man lacke , which is made lyke vnto hys owne similitude and image . Let vs therfore neuer despayre eyther of fode , or of apparel . God gaue vs the lyfe , god wyl preserue the lyfe . God gaue vs the bodie , god wyl clothe the body . Away therfore wyth carefull pensiuenes , and pensyue care . Let vs cast oure eyes on gods most holy and infallible prouidence , which is certeine and neuer fayleth . Luke . xii . Take hede and beware of couetousnes , sayth oure sauiour christ , for no mans lyfe standeth in th abundaunce of the thinges , whych he possesseth .

Euse.

I beseche god geue vs all grace so to do .

Theo.

Amen good lord , I most hartely beseche the.

phil.

Furthermore that we shulde be certeine of corporall necessaries , Math. vi . Christe oure Sauioure hath commaunded vs in that prayer which we cōmomlye call the Pater noster , and so lykewise taught vs , that we shulde axe oure bodely sustenance of our heauenly father . Thys wolde he not haue done wythout doute , if he had not ben certeine , that according to our requestes our heauenly father wyl deale wyth vs , & geue vs our desyres .

Chri.

Of whom shulde the chyld craue but of his father ?

Phil.

Again to make vs thorowli assured of this thyng , what confortable promises haue we in the holy scriptures ? 〈◊〉 . vii . Axe & it shal be geuen you : Seke & ye shal finde : Knocke & it shal be opened vnto you . For who soeuer axeth receiueth , and he that seketh , findeth , & to him that knocketh it shal be opened . Is ther any man among you , whiche if his sonne axed hym bread , wolde offer him a stone ? Or if he axed fyshe , wold he profer him a serpente ? If ye then whych are euyl , can geue to your children good gyftes , how muche more shal your father which is in heauen , geue good thinges to them that axe him ? Marke . xi What soeuer ye desire when ye praye , beleue that ye shal haue it , & it shal be done vnto you . Iohn . xvi . Uereli , verely I say vnto you , what soeuer ye shall axe the father in my name , he wyl geue it you . Axe and ye shal receiue , that your ioye may be full . The lorde is at hande , Philip. iiii . sayth . S. Paule . Be not carefull , but in all thynges shewe your peticion vnto god , in prayer , and supplicacion , wyth geuinge of thankes . Many other moste swete and confortable promises haue we in the holi scriptures , wherbi we be assured to obtaine of god , what soeuer we axe of hym beyng agreable to hys moste holye wyll . i. Ihon. v.

Euse.

To axe necessaries for our liuyng , is according to goddes wyl .

Phile.

Truth . For God hath commaunded vs so to do , and promised that he wyll heare vs .

Iacob and Salomon , ●ene . xxviii . as the scripture wytnesseth , ●roue . xxx . axed of god necessaryes for theyr liuynge , and were heard .

Chri.

Although we ought to depende on gods prouidence , and by stronge fayth and feruent prayer loke for all good thinges at his hande , yet maye not we be idle , and lye wyde open , gapyng when godwyll put meate into our mouthes lyke careles swyne .

Phil.

God forbyd . 〈◊〉 . v. For as the holy man Iob sayeth : A man is borne to labour , euen as the byrde is to flye . From the beginnynge , god appoynted man to labour , ●ene . iii. saying : In the swete of thy face shalte thou eate thy bread , vntyll thou returne vnto the earthe , whence thou wast taken : For earth thou art and vnto earth shalt thou returne . ●sal . cxxviii . Dauid also sayeth : Thou shalt eate the labours of thine own handes . ●essa . iii The holy apostle Saynte Paul geueth a commaundement , that if ani man wil not labour , the same shuld not eate , and geueth a charge that all men worke wyth quietnes , and eate their owne bread . We beseche you brethern , sayth he , that ye studye to be quiete , ii . Tessa. ii●● and to meddle wyth your owne busines , and to worke wyth your owne handes , as we commaunded you . Ephe. iiii . Againe , lette him that stole , steale no more , but let him rather labour with his handes some good thynge , that he may haue to geue vnto him that nedeth . Saint Paul calleth it thefte for any man to lyue of the laboure of other mens handes , idelly and wythout any certein vocacion , and commaundeth that all suche shulde labour and get them some honest occupacion , wherby they maye be the more able both to find them selues , and also to distribute vnto other , Gene. iii. that haue nede . Our fyrst father Adam toyled in the earth accordinge to gods commaundement , and so ga● his liuyng . ●nt . iiii . Cain was a plowman . Abel was a shepeheard . Iuball exercised musycke . Thubalcain was a smyth , and a grauer in metal . No he was a planter of vineyardes . Abraham , ●●ne . ix . Lot , Isaac , and Iacob were plowmen and shepeheardes . Ioseph was a Magistrate , 〈◊〉 xiii . xxvi . 〈◊〉 . x●● . and a publike minister in the common weal of Egipte vnder kyng Pharao . ●odi . iii.

Moses was a Shepehearde , and kepte the shepe of Iethro hys father in lawe , ●od . i. Prieste of Madian . The Chyldren of Israell got their liuynge wyth harde and paynfull laboure in Egypte vnder Kynge Pharao . Reg. xvi Dauid before he was anoynted Kynge of Israell was a shepeheard . All the Priestes and Leuites of the olde lawe , ●od . xxviii . euerye man according to his vocacion laboured by geuynge attendaunce in the temple , by kyllinge of beastes , and offerynge sacrifices , Luke . i. by studyinge the Scriptures of God , Mala ii . and teachinge the same vnto the people . Amos. i. etce . Amos the Prophet , was one of the shepeheardes at Therna . Daul . xiiii . Abacuch the Prophete trauailed in husbandrie . Marke . vi . Christ him selfe was a carpenter . Math. iiii . The Apostles of Christ were fyshers . Paule laboured with hys own handes , and gat both his owne liuynge , Actes . xx . and others that were wyth hym . Saynt Luke was a Phisicion , Collo . iiii . and as some wryteth a Paynter also . Aquila was a maker of tentes , of the whych occupacion Saynte Paule was . Actes . xviii .

Symon , Actes . x. Sayncte Peters hoste was a Tanner . Actes . ix . Dorcas that vertuouse womanne made garmentes wyth her owne handes , and gaue them to the poore .

Ther was no good & godly man euen frome the begynninge of the world , which hath not practised sumwhat to get his liuynge , and lyued in some certein honeste and godlye vocacion , wherin he myght wyth a good conscience eate his breade .

The Magistrate is called of god to rule wyth the temporall swerde , to be gouernoure of the people , to promote goddes worde , to noryshe the preachers of the same , to exercyse iustice , to defende the wydowe and fatherles , to conserue the common weale , to banyshe all false religion out of his realme , and to seke the quietenes and commoditie of his subiectes , euen as a father seketh the health and profite of hys naturall sonne . The spirituall minister is appoynted of God to rule wyth the swerde of the spirite , whych is the word of god , to rebuke sinners wyth the lawe , yea and to excomunicate them , if thei be obstinat and wyll not repent , to conforte and cheryshe the weake with the swete promises of the holy scripture , to encorage the stronge , & to exhorte them to go forward vntyl they waxe ancient , and be perfect in Christes religion , to minister the sacramentes , to make colleccions for the pore , to mayntein hospitalitie , for the relief of the nedie . The subiecte is called of god to obey , and to be in subieccion vnto his superiours , and euerye one of them is bound by the commaundement of god , to lyue in their vocacion . The Lawer , in pleadyng and defending poore mens causes : The Shomaker , in making shoes , the Tailour , in making garmentes , the Merchaunt , in occupyinge merchandise faythfullye and trulie , the Scholemaster , in bringing vp his scholers godly and vertuously , the Father of the houshold , to prouide for his familie , the Mother of the housholde , to looke vpon thynges perteyning to the house , and to see her familie well gouerned , and so forth in al other personnes , in what soeuer state God hath called them . Euerie man in his vocacion ought to laboure , and by no meanes to be idle . And who so dothe , God wyll blesse his laboures , and sende hym wherewyth abundauntlie to lyue .

Theo.

The wyse manne saythe : the slugherde ploweth not for colde , ●roue . xx . wherefore he beggeth in herueste , and getteth nothinge . He that gathereth in heruest , is a wyse sonne : but he that is idle in somer , is the sonne of confusion . Againe : He that tylleth his fielde shall be satisfied , but he that is idle , shall suffer honger . ●ro . xxviii .

Philemon .

God in deede hathe promised to fede vs , but yet so , that we oure selues laboure for oure liuinge . God hath promised vs saluacion in Chryste Iesu , yet so , that wee beleue hys promise , and laboure to the vttermost of our power , to frame oure lyues accordynge to hys blessed wyll .

Dauid saythe not onlye , Psal. xxxvii . Spera in domino , truste in the Lorde , but he addeth vnto it , et fac bonitatem , and do good . All oure affiaunce and truste , must be reposed in God , and all good thynges muste be loked for at his hand , yet must we do that lyeth in oure power concernynge all those thynges that wee desyre to obtayne of God .

Therefore Chryste saythe : Math. vi . Take no thought . He sayth not , laboure not . The pensiue care and thought takyng for our liuyng , wherwyth the Heathen be so greatly disquieted , we must caste away from vs , and laie it vpon God , which careth for vs : but as for labour , whych is layed vpon vs of God as a Crosse for oure synne , and disobeience in Adam , we may not refuse , euery man in his vocacion , but ioyfullye take it vpon vs , and geue god thankes , that by suche meanes without our care and thought takyng , he wyll fede vs accordynge to his worde . For what are all oure paynes , labours , and trauailes , if god blesse them not ? sal. cxxvii . as the Psalmograph sayeth : Except the lord build the house their labour is but lost that builde it . Except the lord kepe the citie , he watcheth but in vaine that kepeth it .

Chri.

Me thinke the occasion of thys dearth , wherwyth we are now oppressed , is not so greatly to be ascribed vnto the couetousnes of certeine gredye gripes , as vnto oure owne selues , vnto our vngodlines and dissolucion of lyfe , whiche so lyue , as though there were no God at all , so behaue oure selues , as thoughe there were neither heauen nor hell . They whych haue the gospell swymminge in their lyppes , so liue cleane contrary to the doctrine of the gospell , as though ther were no gospell at all . In ambicion , in pride , in couetousnes , in enuye , in malice , in wantonnes of lyfe . &c. thei geue place to none . Another sorte are so drowned in papistry , in supersticion , in hipocrisie . &c. and burne wyth suche an immortall hatred againste gods worde , that they can neyther abyde that ( otherwyse then it shall serue their phansie ) nor the preachers of it , nor yet suche as a uaunce it . Can God do any otherwyse then sende his plages , where such impiety & vngodlines reigne ? It commeth from gods great mercies , that we be not consumed , and handled as Sodome & Gomorre . But our owne damnacion slepeth not , if we do not bothe shortly and earnestly repente and amende .

Phil.

Trueth it is in dede , that god many times sendeth the plage of famyne into the worlde for sinne , as it came to passe in the tyme of that moste wycked an idolatrous kynge Achab , and at diuerse other tymes . ●ute . xxviii . And Moses that most excellente Prophet of God , sayth : If thou wylte herken diligently vnto the voice of the lorde thy god , to obserue & do al his commaundementes , whych I commaunde the thys daye , the lord wil set the vp on hie aboue all nacions of the earthe . And all these blessinges shall come on the , and ouertake the , if thou wylt herken vnto the voice of the Lord thy god . Blessed shalte thou bee in the towne , and blessed in the fieldes . Blessed shall be the frute of thy bodie , the fruite of thy grounde , and the fruite of thy cattell , the frute of thy oxen , and thy flockes of shepe . Blessed shall thy almerye bee and thy store . Blessed shalte thou bee both when thou goest out , and blessed when thou comest in . &c. The Lord shal commaund the blessinge to be with the in thy store houses , and in all that thou setteste thyne hande to . &c. The Lorde shal make thee plenteouse in goodes , in the frute of thy bodye , in the frute of thy cattell , and in the frute of thy grounde . &c. The Lorde shall open vnto thee hys good treasure , euen the heauen , to geue rayne vnto thy lande in due ceason , and to blesse all the laboures of thyne hande . &c. But and if thou wylte not herken vnto the voyce of the Lorde thy god , to kepe and do all his commaundementes and ordinaunces , which I commaunde thee thys daie , then all these curses shal come vpon the , and ouertake the. Cursed shalte thou bee in the towne , and cursed in the fielde . Cursed shall thine almery be , and thy store .

Cursed shall the frute of thy bodye and the fruite of thy lande be , and the fruite of thy oxen , & the flockes of thy ●hepe . And cursed shalt thou be when thou goeste in , and when thou goest out . And the lorde shall send vpon the famine , honger and goynge to naught in all thynges that thou settest thine hand to , vntyll thou be destroyed and brought to naught quyckely , because of the wyckednes of thyne inuencions , in that thou haste forsaken the lorde . And the heauen that is ouer thy heade shall be brasse , and the earthe that is vnder thee , Iron . And the Lorde shall turne the rayne of thy lande vnto pouder and duste , euen from heauen shal they come ●oune vpon thee , vntyl thou be broughte to naught . &c. Thou shalte carrye muche sede out in to the fielde , and shalte gather but lytle in : For the vermine shall destroy it . The Prophet Esai also saythe : Esai . i. If ye be louynge and obediente , ye shall eate the good thinges of the earth . But if ye bee obstinate and rebellious , ye shal be deuoured with the swerd . For thus the lorde hath promised wyth his owne mouthe . These sentences , with many other in the holy scripture ●d● euidentlye shewe , that the plage of famine and honger is sent vnto vs of god for our sinnes .

Euse.

It is conuenient therefore , that we all harken to the admonicion of God geuen by the Psalmographe , Psal. lxxxi . whyche is , that there be no straunge God amonge vs , nor that we worshyppe any other God , but hym alone , whych only is the lorde our god that deliuered vs oute of the spirituall Egipte , that is , from the seruitude and tirannye of Satan . If we so do , God promiseth that he wyll geue vs what soeuer we aske of hym . He wyll feede vs wyth the finest wheat floure , yea & satisfie vs wyth hony out of the stonie rocke . But to obteine of God this abundaunce & wealth , we may worship , and haue no straunge goddes . These straunge & new founde gods , are not only idolles and maumettes made of wood or stone , whiche in tymes past the simple and folyshe ignorant people worshipped as gods , but the abhominable vices , whych reigne so comonly nowe amonge vs , I meane couetousnes , pryde , ambicion , glotonie , lecherie , malyce . &c. These are straunge goddes . These muste we put oute of our breastes , if we wyl haue god mercyfull and liberall vnto vs .

For is thys reasonable for vs to serue straunge goddes , and to geue ouer oure selues as bonde slaues to them , and yet to requyre our wages and rewarde of the true and onlye liuynge God ? What felowship hath righteousnes wyth vnrighteousnes ? ii . Cor. vi . What company hath light with darkenes ? What concord hath Christ with Belial ? Either what part hath he that beleueth with an infidel ? How agreeth the temple of god with idolles ? Roma . vi . Know ye not saith . s . Paul how that to whom soeuer ye commit your selues as seruauntes to obey , his seruantes ye are to whom ye obei , whether it be of sinne vnto deathe , or of obedience vnto ryghteousnes ? Euery one that doth sinne , is the seruant of sinne , Iohn . vii● saith Christ . We must first of al be gods seruantes , before we flatter our selues with the obteyning of the good thinges promised by god , or elles we deceiue our selues . If we be once the seruantes of god , and faithfully continue in his seruice , then maye we be bolde to axe of hym oure wages , and to perswade oure selues , that all the confortable Histories and sentences , whych we reade in the holye scriptures , perteine vnto vs , otherwyse we haue no more to do wyth them , then the Turcke or the Iewe. And if we receiue anye good thynge at the hande of god beyng not his seruauntes , we receiue it as all other Infidelles do , vnto our damnacion .

phil.

I confesse neyghbour Eusebius all this to be true , whyche you haue now spoken . Neyther meante I by talking so much of gods gentlenes and liberalitie , & by alledgeynge all these confortable histories and sentences , to stablyshe the Idolaters in their Idolatrie , the wycked in their wyckednes , the couetous worldlynges in their couetousenes , the proude in their pride , the lecherous in their lecherie , the idle bellies in their idlenes . &c. and yet notwythstanding to loke for al those good thynges at the hand of god , whych belonge vnto his sernauntes , as he wytnesseth by the Prophete , Esai . lxv . but to declare for your conforte and myne , that so manye as geue them selues ouer to God , beleue in him , feare him , serue him , and lyue accordynge to their vocacion , shall neuer peryshe for honger , but at all tymes haue what soeuer is necessarye for them . And if any shuld chaunce to famishe ( whiche seldome or neuer happeneth ) God suffereth them so to do , partly that he may the soner call them vnto hys glorie , partelye , that their death maye turne vnto the greater dampnacion of suche vnmercifull monstures , as suffered the seruauntes of god to peryshe for honger .

Theo.

We knowe your godlye entente , brother Philemon , neyther doth our neyghboure Eusebius otherwyse take the matter . And I for my parte thanke you ryght her tely for your godlye admonicions , frely confessinge that I am muche edified by your talke , and strongly enarmed agaynst the dartes of pouertie and honger , when soeuer thei shall go aboute to oppresse me .

Christo.

We all confesse no lesse .

Euse.

I spake that I spake , to this ende , that men shulde not flatter them selues with the swete & confortable promises of god , when they lyue in all wyckednes , and abhominacion , whych promises perteyne not vnto them , but vnto the faythefull seruauntes of god , whych shall enioye no lesse at the hande of god , then he hath promised . If they wyl enioye the lyke commoditie , they must do the like seruise . Thei must away with their straunge and new founde goddes , I meane , pryde , couetousenes , gluttonie , whoredome , malice . &c. and serue the onlye true , and liuynge God .

Philemon .

Well neyghboures , to knyt vp our talke wyth fewe wordes , ye haue hearde howe beneficiall God is to them that put theyre truste in hym , and lyue accordyng to theire vocacion : so that those that be faytheful nede not to despayre of comfort , seme the scarsenes of thynges so greate , that it bryngeth presente deathe almoste wyth it . For in that dearthe and penurye , the faytheful man that casteth hys care on God , and hangeth wholly on hys fatherlye prouidence , Psal. xxii . maye well saye wyth the Psalmograph . If I walcke in the myddes of the shadowe of deathe , I will not be afrayde of any euell , for thou arte wyth me . God is euer present wyth hys people in al their tribulacion , Psal. xci . & he wyl vndoubtedlie delyuer them , & saue them harmles . Thys nowe remayneth , that when ye come amonge the poore neadye Christians , ye conforte them wyth these swete scriptures that ye haue hearde , which wythout all doubte shal greatly stirre and quiete their myndes , and refrayne them frome attemptyng any vnlawful redresse of thynges after this . Agayne , accordinge to your habilitie , releue their pouertie wyth your ryches .

Exhorte your ryche neyghboures lykewyse to be beneficiall to the poore , as the faythful stewardes of God , remembrynge that vnto that ende god hath endued them wyth theyr possessions . Praye vnto god that he maye geue vnto the couetouse worldlynges , a merciful and liberall herte , that after thys they maye no lesse wyllynglye seeke the profite of their neyghboures , then hytherto they haue soughte theyr owne priuate lucre , and singulare commoditie . To conclude , pray vnto god , that euerie one of vs maye so lyue , and so frame our lyfe according to his wyl , that he may vouchsafe to blesse vs , and send vs necessaryes for our liuyng , that we may the more frelye , and wyth the more quiete mindes , serue him in holines and ryghteousnes all the dayes of oure lyfe . Luke . i. Well neyghboures , I praye you take the paynes to come into the parlour wyth me . Ye shall take your parte of suche homelye fare as I haue . And I praye yon be no straungers : The ofter ye come the more welcome shall you be .

Euse.

We thanke you moste gentle neyghboure Philemon , and praised be the lord for your godlye and confortable exhortacions . Chri.

AMEN . Geue the glorie to god alone .