Sermons Upon all the Sunday Gospels, Sermon 50
¶The .vij. Sondaie after Trinitie Sondaie. The Gospell. Matth. viii.
IN those daies, when there was a verie great companie, and had nothyng to eate, Iesus called his disciples vntounto hym, and saied vntounto theim: I hauehave compassion on the people, because thei hauehave been now with me three dayes, and hauehave nothyng to eate, and if I sende theim awaie fastyng to their owne houses, thei shall fainte by the waie, for diuers of theim came from farre. And his disciples answered hym, where should a manne hauehave breade here in the wildernesse, to satisfie these? And he asked them: how many loaues hauehave ye? Thei saied, seuen. And he commaunded the people to sitte doune on the grounde. And he tooke the seuen loaues: and when he had giuen thankes, he brake, and gaue to his disciples, to sette before theim. And thei did sette them before the people, and thei had a fewe small fishes, and when he had blessed, he commaūnded them also, to be sette before them, and thei did eate and were suffised. And thei tooke vp of the broken meate that was lefte, seuen baskettes full. And thei that did eate, were aboue fower thousande. And he sent them awaie.
THE EXPOSITION.
THis miracle did Christe twise. For on midde Lent Sondaie, is the like historie sette forthe, when with fiue barlie loaues and twoo fishes, he fed fiue thousande menne, besides women and children, and yet there remained so many fragmentes, as filled twelue Baskettes full. But in this Gospell ye heare, how with seuen loaues, and a fewe little fishes, he fedde fower thousande, and there were lefte so many fragmentes,Why this gospell is redde in the church this tyme of the yere. as filled seuen Baskettes. It appereth, that suche as appoincted this Gospell now to bee redde, had a consideracion of the tyme, seyng that this miracle is set foorthe in the fruitfull tyme of the yere, that all men maie learne and vnderstande, that all these thynges, whiche wee receiue and take of the grounde, come vntounto vsus by the blessyng of God, and that God euen at this presente daie, worketh with vsus this miracle, whiche at the tyme he wroughte in the wildernes, saiyng, that with a fewe nourishmentes, or slender prouision, he is able now also, through his blessyng, to minister foode to many, yea, to thousandes, thousandes of people, as he daily doeth, so that although many times through tempestes, the fruictes of the yearth hauehave no good successe, yet that wee should knowe, that our chief help and comfort, consisteth in the blessyng of God. For it is not the abundance of foode, but the blessing of God, that feedeth. For suche is the naturall frowardnes, of the vnfaithfull worlde, that when it seeth not present store of victuall,The incredulitie of the worlde. yea, & also, enough the same: straight waies it beginneth to despaire, as though it should out of hand perishe for honger. Thei that hauehave great plentie of victuall, as of corne wine. &c. thei will vtter none of it, before thei bee able to make the moste of it, and to sell it so dearely as is possible. These are very leude persones,The coueteousnes of the wicked worldlynges reproued. and suche as knowe nothing of Gods blessyng, neither doe thei beleue it. Or els thei would so behaue thē selues, that thei might hauehave Christ with them: and so should thei neuer doubt, but that he through his blessyng, bothe were able, and also would make of their little store, great abundance, and sende plentie of all thynges. For this miracle teacheth vsus,What this miracle teacheth. that there is no cause, why we should doubte of the good will of Christe, but that he will prouide abū dauntly, bothe for our soule and bodie: for our soule, his spirite, worde, and faithe: for our bodie, meate, drinke, clothe, lodgyng. &c. so that although sometyme, he suffereth suche as beleue in him, to be vexed and greued with penurie, scarsenesse, pouertie, and contēpt (for thei are greatly hated of the world, neither doeth the worlde thinke them worthy to be fedde,Christes blessyng pertaineth to them, that regarde his worde. or to liue on the yearth) yet thei should not doubte of this, but that Christ, euen in the greatest tyme of penurie, and then all thynges bee moste scarse and deare, will plentifully prouide for theim, all thinges necessary for this present life. Notwithstandyng Christe ministereth his blessyng, accordyng to the rule, whiche he prescribeth in the Gospell of Matthew: Seke ye first, saieth he,Math. vi. the kingdome of GOD, and the rightuousnes thereof: and al these thynges shall be caste vntounto you. For the Euā geliste declareth, that the people taried with Christ three daies. What was the cause, of their so long abode with Christ, it is easie to conceiue: Uerely to heare the worde of GOD at his mouthe. And this is the cause, that he afterward is so carefully moued, to make prouision for them, and coumpteth it his office, to see that thei lacke nothyng, leaste thei should perishe for honger: that it should bee a speciall doctrine to vsus, first of all, to hauehave a singuler regarde to the woorde of GOD, and to practise the same, in our life and conuersacion: and afterward as touching thinges apperteining vntounto our liuing to caste all our care vponupon Christ. For he hath taken vponupon hym, to make prouisiō for vsus, so that he will by no meanes, suffer vsus to perishe for honger. Stones shall soner be made bread, then thei, which seke the kyngdome of GOD, & the rightuousnesse thereof,Psalm. 34. shall lacke any good thyng, as the Psalmographe saieth: O feare the Lorde, ye that be his sainctes: for thei that feare hym, lacke nothyng. The Lions doe lacke and suffer honger: but thei which seke the Lorde, shall want no maner of thyng, that is good.Psalm. 37. Again: I hauehave been yong, and now am old: and yet sawe I neuer the rightuous forsaken, nor his seede beggyng their breade. The rightuous is euer mercifull, and lendeth: and yet hauehave his children Gods blessyng and inough.
Math. vi.So saieth blessed Marke, in the sixt Chapiter of his Gospell, that muche people came flockyngly together, out of diuers cities, tounes, and villages, vntounto Christe: whom so sone as he behelde, he was inwardly moued with merciemercy towarde them: For thei were as shepe without a shepherd. And he began to teache them many thynges.The greate miserie is the lacke of gods worde, which is the foode of the soule. And this is the first and chifeste miserie, whiche Christe, as a good Doctour and teacher considereth, that the people were as scattered shepe, euen as we also were vnderunder the kyngdome of the Pope. One called vppon Barbara: an other vponupon Catherine: the third vpō George. Here was no Doctour nor teacher, to sette forthe the true doctrine of inuocacion. All thynges were ouerwhelmed with Idolatries, errours, supersticions. &c.
It appereth by sainct Marke, that the people of the Iewes were in greate miserie and blindnesse, forasmuche as thei were as shepe without a shepeherd. There wer Priestes and Leuites in office, to teache the people of the commyng of Christ, and of his gracious and mercifull kyngdome. But what did thei? Thei became of Shepheardes, rauenyng Wolffes. The worde of GOD thei taught not, but thei sette forthe to the people their owne dreames, vntounto the greate daunger and perill of the miserable shepe, as it chaunced also vntounto vsus in the Papacie. For vnderunder the Pope no man knewe, that GOD would bee mercifull vntounto vsus for Christes sake, and forgiue vsus our synnes, so that the doctrine of recō ciliacion by Christe, was vtterly vnknowen. Although that their owne woorkes were necessarily required vntounto saluaciō: and that this was the onelyonly waie vntounto eternall life. And this is the first and principall calamitie and miserie, that Christ noteth in the people, and therefore is moued with a feruēt compassion toward them, and preacheth vntounto them a long sermon. As though he should saie: What do the Priestes?Priestes giuen to priuat lucre, more then to consider their cure Here is a greate multitude of people, and thei would gladly learne the true religion of GOD, but there is no manne to teache them. As for the Papistes, thei are occupied aboute their owne profite, and about the sacrifices.
Therefore Marke saieth: Thei were as Shepe without a Shepheard.A shepe with out a Shepheard. It is an extreme miserie, when a shepe is without a shepherd. The reason is. For a Shepe beeyng but a weake and vndefensed beaste, is in ieopardie of the Wolfe, or of some other noysome beast, when she is without her shepherd, dogges, and folde, so that he can not but be in daū ger. Euen so it is with vsus. Looke where the worde of GOD is not taughte, and where the doctrine of the Gospell is not preached: there hath the Wolffe, that is to saie, the Deuill full power ouer the people,Pro. xxix. as Salomon saieth: when the preachyng of Gods woorde faileth, the people perishe and goe to hauocke. For we hauehave inough to doe, to kepe vsus fre from Satan and his assaultes, euen then also when we moste earnestly either heare,Where the word of God is not taught the people are sone seduced. rede, or teache the Gospell, and giuegive our selues moste feruently to prayer, yea, and when true teachers and shepherdes of our soulles are present. What is then to be thought of thē, whiche lacke all these thynges. Suche maie easely be persuaded, one to become a Monke, an other a Frier, the third a Chanon. &c. One to call vponupon this sainct, an other vponupon that: one to trust vntounto his good woorke, an other vntounto that: and so to bee brought into manifolde errours and heresies, and at the laste to become a praie to the Wolfe.
Psalm. 34.Uerely the eyes of our Lorde Iesu Christ, must nede bee shinyng and bright,Eccle. xv. Hebr. iiii. seyng thei pearse into the very breastes of menne, and are moued with so greate and feruent affection toward theim, bicause thei so daungerously walke and straye abrode, as shepe without a shepherd. In consideration wherof, although Christe for his reste and quietnes sake (as sainct Marke saieth) went into the deserte,Marke. vi. yet he beyng as it wer, waken and stirred vp with the miserie of these dispersed people, firste of all hath consideration of the spirituall famine, and honger that thei hauehave:Christe firste regardeth the soule, and afterwarde the bodie. and therefore he falleth in hand to teache thē. Euen so it is in this our Gospell, where the Euangelist sheweth, that the people continued with Christe three daies. This did thei without doubt, for the feruent studie and heartie desire, that thei had to heare the sermōs of Christ. Oh, infinite treasure were to be giuen for these sermons, if thei might be had. But the Euangelistes minde, was onelyonly to describe and set forth, the worke & miracle.
And this is the first part, that Christ aboue all thynges, is carefull for the soulles, of these miserable and dispersed people.Math. ix. Luke. x. And therefore he praiyng vntounto his father, to sende workemen into his Haruest: yea, he embraceth the selie simple soulles, and teacheth theim.The louyng affection of Christe towarde the people. Seeyng that he sheweth suche an heartie affection towarde his people, with what countenaunce, thinke ye, will he beholde at the last daie, those negligent shepheardes, whiche regarde not their office, and so are the occasion, that the people fall into errours. How will he looke vponupon those Princes and Rulars, whiche compell their subiectes vntounto Idolatrie, and will not suffer that the true woorde,The punishment of them that hauehave not brought their people vntounto ye true knowledge of christ and sincere doctrine of GOD, should bee taught vntounto them? What shall the Bishoppes saie then, whiche boaste and bragge muche of their titles, as honour, holinesse, grace. &c. And crake of their office, to the vttermoste, that GOD hath appoincted theim Bishoppes, and Ouerseers of mennes soulles, and yet thei doe nothing els, then euen of set purpose, kepe the people still in Idolatrie, neither suffer thei them ones to aspire, or come forward vntounto the true knowledge of GOD, and vntounto the true worshippyng of the same, but greuously punishe and torment them, if thei will not consente to their Idolatrie, and walke in the tradicions of men? Againe, what shall Parentes saie, whiche labour not, to the vttermoste of their power, to bryng vp their children and familie, in the true doctrine of Christ, either by their priuate teachyng at home, or els when it is publiquely set soorthe, in the congregacion of GOD ▪ This then without doubt, shal be the saiyng of GOD: Ye Fathers of housholdes, ye Kynges and Princes, ye Bishoppes and Spirituall Shepherdes, so many soulles wer committed to you, to se that thei should bee brought vp, in the true knowledge of my woorde, and that thei should worship me, as I hauehave commaunded in my holy lawe. But this hauehave ye not dooen. Ye hauehave suffered theim to liue in all kinde of wicked ignoraunce, to be defiled with all maner of Idolatrie, to walke after the tradicions of menne, but not according to my worde. Of whom should I require this, and be reuenged, but of you, whiche wer Parentes and Gouernours, Princes and Rulers, Bishoppes and Ouersears? And yet hauehave ye not dooen your diligence, that youre Seruauntes, Children,Why princes are set in aucthoritie. Subiectes, and Parisheners should bee truely and Godly instructed and broughte vp. For Parentes, Princes. &c. are not onelyonly sette in aucthoritie for the bodies sake, and for the necessitie of this temporall life, but also that thei should be helpers, and, as the Prophete saieth,Esai. xlix. and .lx. Nurses of the congregacion of GOD, that families and subiectes, maie be brought vntounto the true knowledge of the worde, feare GOD, become rightuous and Godly in their conuersacion, and so at the laste, obtaine euerlastyng saluacion.
Therefore this is the highest woorke,The highest seruice that we can doe to GOD, is to bryng men to the knowlege of his worde, and the moste principall seruice, that we can doe vntounto God in this worlde, euen to bryng all suche as be committed to our charge, vntounto the true knowledge of God, and of his blessed Gospell. For who seeth not, how earnestly the Deuill labour, partly by sectes, and partly by tyrauntes, to stoppe the procedinges of the Gospell, that no kinde, no age maie come vntounto the religiō, & feare of GOD? As I maie speake nothyng, how laborious and painfull a thyng it is, to bryng the people vntounto the true knowledge of God. Suche seruice to God, and suche almose to the peoples soulles, doeth Christe here firste of all, declare to them that come vntounto him, that is to saie, he first fedeth their hongrie soules with the worde of God. And this is truely to sanctifie the Sabboth daie: I meane, to preache and heare the woorde of God, in so muche that thei, whiche doe this, please God more, then if thei should offer to hym,Note well▪ greate mountaines of golde. We therfore must also followe this example. And verely if Princes, Parētes, Gouernours of housholdes. &c. would dooe this, thei might deserue heauen, by this their office, that is to saie, thei should doe vntounto God, moste high and acceptable sacrifice, for asmuche as thei, to the vtteryng of their poore labour, and doe their true diligence, that the soulles, whiche are committed vntounto them, maie be brought vntounto the true knowledge of God, and of his sonne Iesus Christ, and so be deliuered from the kyngdome of the Deuill, and bee made inheritours of euerlastyng glory.
Christ fedeth the body alsoAfter this spirituall refection, I meane the preachyng of Gods woorde, followeth the seconde refection or almose, when Christ also taketh care for the bodie. For Christ came not into this worlde, to destroie either soule or bodie,Mat. ix.xv. Luke. xix. but to saue bothe. Therfore the Carthusian or Monke of the Charterhouse went not the right waie to worke, whē he thought his greate abstinence, and longe praiers, hindered the health of his bodie. The bodie is subiect to labour, that it should not be idle: yet must that so be dooen,The bodie with to much labour, is not to be destroid that the bodie loose not his healthe. For he that destroieth his bodie, as the Monkes many tymes enfebleth thē selues, and weaken their strengthes, by their loude syngyng, long fastyng, and tedious praiyng, doeth nothing els then murder him self. This muste bee auoided, as a moste greuous synne, as Iesus Sirach prescribeth: The fodder, the whippe, and the burthen belongeth vntounto the Asse: meate, correction, and worke vntounto the seruaunt But, saieth he, doe not to muche vntounto hym in any wise, and without discretion doe nothyng. For the body is mortall, and therfore it hath nede of meate, that it maie be in healthe. It is also to be put vntounto labour, that it waxe not wanton, and imagin some euill. Moreouer, it hath nede of correction and discipline, that thereby it maie be prouoked, excited, and stirred vp vntounto labour, that it waxe not idle, and negligently do the thinges that are to be doen. And yet in all these thynges, there must be a measure or meane. For the bodie can not alwaies labour. It must somtime hauehave rest. And for this cause hath GOD appoincted not onelyonly the daie vntounto labour, but also the night vntounto slepe and reste. And the middaie serueth vsus to eate. For GOD is no murderer, as the Deuill is, whiche Deuill laboureth to this ende, that the Monke maie vtterly kill hym self, with the immoderate exercises of fasting, watchyng, praiyng. &c. But GOD will none of this. He will hauehave measure to be kept in all thynges. Measure is a merie meane, as thei vse to saie.
This is the seconde comfort,Petturie is not to be feared of a christian. that we should goe the right waie to worke, and aboue all thynges seke after the worde of GOD: whiche when we fall euen into the desert and wildernes, and therefore are in daunger of famine, yet lette vsus not despaire, nor be dismaied. For euē here is the lorde with vsus, which is moued with our necessitie, and also is carefull for vsus, yea, and that muche better, then we be able to care for our selues. For we with our care,Proue. x. Psalm. 127. can bryng nothyng vntounto good effecte. But where Christe careth, there must nedes be greate plentie of all thynges, though there were nothyng els in the worlde, then highe penurie, and moste miserable lacke, as we se here. The Apostles also take care. But what is their care? For sothe this: whens shall we gette bread here in the wildernes, that we maie fede this people? This their care is suche, that no goodnesse cometh of it. But when Christ ones taketh care of the people, and appoincteth with hym self, how he will fede them, although there be present onelyonly .vii. loues, and a fewe little fishes, yet through his blessyng, thei be made so great and plentifull, that thei suffice fower thousande menne, yea, and there remain of their fragmentes, seuē baskettes full. Women and children are not nombred, whereof it is to be thought, that there was also a greate nomber.
Now tell me, if any man were certain and sure, that he should go as farre, and dooe asmuche with one pece of golde, as a riche manne should doe with many thousādes, would not he wishe that his one pece of golde, cast a side all care, and be as mery and as frolike, as the riche man with all his thousandes? And if the riche man should boaste, & auaunce hym self, bicause of his riches, would not the poore man mocke hym, and saie? Thou hast no cause to be proude, for all thy riches. For although thou hast muche, yea, & more then I, yet art thou in no better case then I am. For my one pece of gold is as muche to me, as all thy heape of golde is to thee. Neither can thy so many thousandes, any lenger indure, then this my one pece of golde. Therefore I am in as good state with my little, as thou with all that thou hast. &c.
But how come this to passe, when we be christians, or at the least, will so be coumpted,How christian mē ought to behaue thē selues in eueryevery kynde of fortune. that we dooe not in all poinctes, so behaue our selues, that neither in wealthe and plētie we waxe proude, nor yet in penurie and scarsenes we faint, are dismaied, or despaire? For if we earnestly and diligently, seke the worde of GOD: there shall bee no perill of scarsenes. Christ will be carefull for vsus, neither shall we want any good thyng at all. For this is nothyng to the purpose, whither wee hauehave muche or little- This is altogether, that Christe maye blesse that we hauehave. When he putteth his blessyng, vntounto that little thou hast, then shalt thou not onelyonly,Christes blessyng enricheth. not lacke any thyng▪ but also for that blessynges sake, thou shalt hauehave more remainyng, then thou haddest at the beginnyng. If we would truely and earnestly beleue this doctrine, we should not onelyonly be without carefulnes, but we should also represse couetuousnes, whiche maketh vsus almoste,Couetuousnesse. as persones besides our selues, or out of our wittes. For suche wickednesse ruleth and reigneth, in the heartes of coueteous people, that the more thei hauehave, the more the couite. Yea, the couetuous man, dooeth as well lacke that he hath, as that he hath not: and for the moste parte, couetuousnes doeth so blinde his eyes that he falleth into al kinde of mischief, fearyng neither GOD, nor manne. But he that would consider this miracle a right, should be of an other minde: I meane, he would neither because of plentie bee to bolde, or trust to muche, nor yet for his penurie despaire, or be vtterly dismaied. For this he knoweth that he, whiche hath Christe, hath suche a dispensatour and stewarde, as is able to make muche of a little: And again contrariwise, that where Christe is absent with his blessyng, all thinges out of hāde must nedes come to naught, be thei neuer so great and plentuous.
Paraduenture these seuen loaues, and a fewe fishes, were for Christe and his disciples. For seyng this was Christes maner, oftētimes to go into desert & solitarie places to praie, and to fight against Satan: it is to be thought, that the disciples prepared victuall for their purpose. Therefore so sone as Christe taketh the breade into his handes, it is straight waies, increased, as it maie bee perceiued, so that although he distributeth thereof, yet remaineth there in his handes, still more and more. This arte and connyng Christ knoweth, and gladly exerciseth the same for their sake, whiche louelove and embrace his worde: and yet not before that the lacke, be perceiued and felt.Math. vi. Psalm. 34.35.37.55.104·145. i. Timo. vi. i. Peter. v. Therefore he that desireth to hauehave this blessyng, let hym not bee greued, though he suffer penurie for a little tyme. Embrace thou the worde constantly, and liue accordyng to thy vocation. (For this doeth Christe require of thee) and as for all other care, caste it vponupon him, and he shall nourishe thee.
For no man hath euer, either heard or seen, that a Christian man hath perished, and died for honger. Thei hauehave been afflicted and caste into prison: but after thei hauehave receiued the fatte, almoste of the worde of GOD, thei hauehave founde other meate sufficient, neither hauehave thei lacked any good thing. Neither ought this to moue a christian man,Against delicate fare. any thing at all, that he hath not suche, and so great deinties. as the riche worldlynges hauehave. For Christ did not ouer deintely fede his geastes. Bread and fishe was their meate, water was their drinke. He setteth not before thē many dishes, and varietie of precious and pleasaunt wines, as the maner is of rich men, and of men of power, that hauehave plētie and superfluitie of al worldly thinges. He willeth that meane meat and drinke shuld be our fare, while we are in this world & that therwith we ought to be content. For what requirest thou more, then that thou maiest represse and slake honger, and preserue thy health? Be therfore content herewith. If other fare more daintely, thei hauehave the more cause to thāke God for it, and to take heede, that thei doe not abuse that their abundaunce, and large blessyng of GOD, nor make it an occasion of wickednes. For experiēce teacheth,Sumptuous fare & health of bodie, seldome agree. that deintie fare can not agree with all men, and that good health and delicious foode, hauehave seldome concorde betwene them, so that bread, salte, and water with prosperous welfare and good health, is more to be wished, then al the deinties of the worlde with sickenesses, diseases, and tormētes of the bodie. As we hauehave examples by diuers riche menne, whiche rather followe their beastly pleasures, then their naturall appetite of feedyng. But thei receiue a reward, with their foolishenes.Epicures. For where as if thei would liue soberly, temperatly, and accordyng to the desire of Nature, thei should bothe hauehave their health the better, and also be the more able in good and semely order, to doe suche thynges,How greate euilles come of excesse in eatyng and drinkyng. as belong vntounto their vocation and callyng, and so please both GOD and man: Now oppressyng nature, by their to muche ingurgilatiō and excesse, by their surfettyng and dronkennes, thei doe not onelyonly make thē selues vnapt vntounto the seruice of GOD, of their neighbour, and of them selues, but also thei fill and infect their myndes and bodies,Eccle. 27. with many synnes and diseases, yea, and haste death vntounto theim selues, before the naturall tyme, as the wiseman saieth: Excesse of meates bryngeth sickenesse, and glotonie cometh at the laste to an vnmeasurable hate. Thorowe surfette hauehave many one perished: but he that dieteth hymself temperatly, prolongeth his life. Moreouer, through this their to moche delicate fare, and varietie of dishes, the poore people are defrauded of their porcion. For the more that the rich glotons spende thus wastfully vponupon theim selues, the lesse hauehave thei to bestowe vponupon the poore, yea, thei are moned nothyng at all with pitie, and compassion toward the nedie people, as we maie see by that voluptuous Epicure,Luke. xvi. in the Gospell of Luke, whiche faryng deintely eueryevery daie hymself, disdained to geue vntounto poore and beggerly Lazarus, so muche as of the cromes that fell from his table, so farre was it of, that he shewed any obediēce to this commaundement of GOD:Esai. lviii. Breake thy bread to the hongrie. As for the nedie and waifaring men, leade them into thy house. And when thou seest a naked man, clothe hym, and despise not thyne owne flesh. But these cormorantlike Epicures, little regarde this, and suche like commaundementes of GOD. Therefore in makyng prouision for their owne bellies, thei spare no coste: but vntounto the maintainaūce of the poore, all that euer thei geue, is not worthe, God a merciemercy.
We ought therefore, to hauehave a speciall regard to this simple fare, whiche is here setforthe, and greatly garnished, with the moste comfortable blessyng of GOD, and therewith to be content, seyng as the Philosopher saieth, we liue not to eate, but we eate to liue. And nature is content with a little.
When GOD gaue to his people Manna in the wildernesse, daiely for their foode,Exod. xvi. suche as were thākfull, and Godlie minded, receiued it not onelyonly as a moste goodly & noble meate, but thei also thought it to be sufficient, for their corporall necessitie, neither required thei any other kinde of meate, or varietie of dishes. But the delicate belligoddes,Nume. xi. i. Cor. x. it could by no meanes suffice, whiche desired rather to retourne into Egipt, and to sitte there emong the greasie fleshe pottes. But what the reward of thē was, the holie scriptures doe manifestly declare.
The Patriarche Iacob departyng frō his countrie, when he praied vntounto GOD, Gen. xxviiiasked no more of hym, but foode and raiment. GOD gaue to Helias the Prophet by his Angell,iii. Reg. xix a loafe of broiled bread and a vessell of water. At an other tyme he fedde hym by a Rauen, twise a daie with bread & fleshe,iii. Re. xvii. and willed hym to drinke the water of the Brooke Cherith. Here is no varietie of dishes,iii. Re. xvii. nor delicate wines. Daniel, Ananias, Misaell, and Asarias, when thei might hauehave eaten and dronken,Daniel. i. of the same meate and wine, that kyng Nabuchodonozor did eate and drinke, refused so to dooe: and chosed rather, in stede of that princely fare, to eate Potage and to drinke water, and yet wer thei better liking and fatter then thei, whiche did eate of the kynges meate,Dani. xiiii. The meate, whiche GOD sent to Daniell, beyng in prison at Babilon, by Abacut the Prophete, was it any other then Potage and broken bread? GOD giueth not deinties, but necessaries to his people, whiche thei shall neuer want that louelove hym.i. Timo. vi. Sainct Paule saieth: hauyng nourishement and clothyng (he saith not, hauyng delicious fare, & sumptuous apparell) let vsus be contēt.Math. vi. Luke. xi. For nothing brought we into the worlde, neither shall we cary any thyng out of it. Therefore our sauiour Christ in that praier, whiche he taughte his Disciples to saie, commaundeth vsus to praie, not for deinties and varietie of pleasaunte dishes, but for breade, that is to saie, for necessary foode, wherof presētly we hauehave neede. GiueGive vsus this daie our daiely breade. And that moste wise and noble kyng Salomon,Prou. xxx. desired of GOD, onelyonly a necessary liuyng. O Lorde, saieth he, giuegive me neither pouertie nor richesse: onelyonly graunt me a necessary liuyng: least I be to full, I deny thee and saie: Who is the Lorde? And least I beyng cō strained through pouertie, fall vntounto stealyng, and take the name of my GOD in vaine.
This frugalitie therefore and simple fare, accompanied with the blessyng of Christe, and practised of all good and Godly men, from the beginning in all ag…s, ought to moue vsus for to eschewe al kindes of voluptuous and dilicious fare, and to content our selues, with thinne and necessarie diete, auoidyng all excesse and superfluitie, not onelyonly as a synne displeasaunt vntounto GOD, but also as a pestilent noysome and hurtfull to our healthe and life: alwaies hauing before our eyes,Luke. xxi. this saiyng of our sauiour Christe: Take hede that your heartes bee not ouercome with surfettyng and dronkennesse. And as saincte Paule saieth:Roma. xiii. Make no prouision for the fleshe, to fulfill the lustes thereof.
To ende: This is not the meanyng of this our Gospell, that we acknowledge and confesse, Iesus Christ our Lorde, to be our nurse father, prouider, and Steward, whiche giueth vntounto vsus all thynges abundantly to enioye them: whiche notwithstandyng hath the moste speciall care, for the foode of the soulle, that we maie get aboue all thynges, the knowledge of Gods woorde, and of true Godlinesse, and so obtaine euerlastyng life. Againe,Math. vi. that so many as seeke the kyngdome of GOD, and the rightuousnes thereof, should not despaire, concernyng corporall sustenaunce, but in all their necessities, flee vntounto Christes blessyng, and faithfully beleue, that Christ will no lesse feede theim, and take care for theim, then he did for the fiue thousande, of whom our Gospell maketh mention, although reason se not, how this thing maie be brought to passe: so that here we are taught, that as we be made of twoo partes, that is to saie, of soulle and bodie: so likewise doeth Christ make prouision for thē bothe: neither will he suffer suche as trust in hym, to wāt any good thing, either for the soulle, or for the body, but giuegive theim all thynges liberally, as the Psalmographe saieth: O feare the lorde,Psalm. 34. ye that be his Sainctes: for thei that feare hym, lacke nothyng. The Lions dooe lacke and suffer honger, but thei, whiche seeke the Lorde, shall wante no maner of thyng that is good. That we maie obtaine these twoo blessynges of GOD the father, through Christ accordyng to his moste swete and comfortable promises, that is to saie, foode bothe for soule and bodie, necessarie liuyng, for the sustentacion of this mortall life in this worlde, and euerlastyng glorie in the worlde to come, bothe for soule and bodie: let vsus at all tymes diligently praie, for the assistaunce of Gods moste holy spirite, that he maie breath into vsus, suche heauenly and spirituall motions, that we maie aboue all thynges, seke the Kyngdome of GOD, and the rightuousnes therof, depende whollie on his faithfull prouidēce, and alwaie be thankfull to hym for his benefites, where with daiely he inricheth vsus, through his sonne Christe Iesu: To whom bothe now and euer, bee all glorie and honour. Amen.