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 theÌ„ 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 as for carefull trauaile it doth nothing therto Phil. When Isahac sent his soÌ„ne Iacob to Mesopotamia y â— he might take to wife one of y â— doughters of LabaÌ„ 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 y â— I come againe vnto my fathers house in safetye theÌ„ shal y â— 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 assisteÌ„ce 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 coÌ„maundemeÌ„t 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 blessâ—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 coÌ„cerninge 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 coÌ„minge when LabaÌ„ heard vnto whom he was sente of his father 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 shâ—pe Camels Asses 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 coÌ„fortable for al godly trauaâ—lers by coÌ„treies hereof may they learne y â— god wil not forsake theÌ„ nor leue theÌ„ socourles but seÌ„d theÌ„ al things necessary in their iourney defeÌ„d them frome theire ennemies and safely bryng them whoÌ„ agayn if they cal on his holy name caste their care on hym Chri. So sayth the Psalmographe 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 y â— arrowe y â— flyeâ—th by y â— day Againe my helpe cometh euen from y â— lord which hath made heaueÌ„ 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. Thesâ—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 beloÌ„g to the spirit of god for they are folyshnes vnto hym But let vs beholde mo histories which shal declare set forth goddes hiâ— prouidence singular liberalite toward his seruauntes y â— we mai learne perfectli to haÌ„ge 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 there was a great dearth in al contreis in somuch that in the laÌ„de 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 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 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 w t his familie in great daunger thereof Iacob hearinge that corne was to be sold in
of idle braines and brainles people together robbe mens houses spoyle their goodes breake vp their hedges make seuerall pastures coÌ„mon to all men hunte carnal libertie make a coÌ„munion yea conâ—usion of al thinges and al for the belly Paule woulde rather lyke vnto the pore Lazar haue dyed for honger then once violently and vniustly to take awaye other mens goodes Chri. Ye se the vnmercifulnes of y e 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 coÌ„mon weale As riches so likewise pouertie cometh from god And both are to be takeÌ„ 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 commoÌ„ 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 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 ordinauÌ„ce 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 coÌ„mon 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 prouiâ—â—â—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 occasioÌ„ whi I so greatli desire to speake w t you wyth my other neyghbours here was to confort and strengtheÌ„ 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 suâ—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 Iâ—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 y â— 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 temptacioÌ„ to maÌ„ 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 faâ—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 mercâ—full and bounteous lâ—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 beÌ„te 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 y â—
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 except the tre of knowledge of good and â—uel After the transgressioÌ„ of gods coÌ„maundement when man was iustly driuen out of paradise and worthye for his disobedience not only to starue for honger but also to be condeÌ„ned for euer if god for his mercies sake promised in that blessed sede Christ Iesu had not fauored forgeuen him God sending forth man into this vale of misery dyd not leaue him confoâ—â—les and without prouision for his bodelye sustenaunce neyther sente he him into a bareyn deserte or â—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 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 sowâ—the seede that they maye be meate vnto yoâ— 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 aforeâ—sayed bringe ye forth and multiplye and replenyshe the earth 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 maÌ„ libertie to eate al kynde of herbes sedes and frutes that grow vpon the earth so likewise geueth he maÌ„ 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 buâ— 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 maÌ„ dothe the kyndenes of god braste out and shew forth it selfe toward man abundantly so that nowe all thynges are pure to them that are pure Nothing is commune or vnclean neither is any kinde of meat to bee refused if it bee taken with thankes geuinge For that which god hath purified made cleane ought no man to call vnpure vncleane And all these thinges hath god geueÌ„ vs to eate Now that ye maye be thorowlye perswaded of goddes truth in performinge hys promises call to remembrauÌ„ce the histories of the holye scriptures whiche do declare and euidentlye proue that god is faythfull in all his wordes and dealeth no lesse fauorablye wyth his seruauntes in dede then he promiseth in worde GOD coÌ„maunded Absolom to get him out of his contrey and out of his nacion 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 quiâ—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 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 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 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 maÌ„ saieth he that hath forsaken house 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 AbrahaÌ„ did For there is no respecte of persons with hym but in al people he that â—â—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 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 For if true and vndoubted faythe were in the hertes of meÌ„ thei wold nether distrust y â— 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 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 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 maÌ„ner ye remeÌ„ber y t Hager was the hand maide of Sara Abrahams wife because Sara hir self was barreÌ„ childeles she gaue to hir husbande her maid to be his wife y t 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 y t after Sara had brought forthe Isahac hir sonne she wold not suffer neyther the lad nor his maister to
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 substaūce wyl not reache so far To make her childrē bond slaues shuld be to her present death This therfore remaineth The sorowfull widowe lamēteth 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 y t holy Thoby sayde to his sonne 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 husbād 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 I haue not sene the ryghteous forsaken nor their children begging their bread on the earthe sayth the Psalmographe Againe Blessed is the man that feareth the lorde he hath great delyght in his cōmaundementes 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 womē 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 I wyll not fayle the nor yet forsake the sayth god The lord geueth meate to the hongry Beholde the eyes of the lorde are vpon them that feare him and vpō 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 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 cōplaint ouer suche as make her to wepe For frō her chekes do y e teares go vp vnto heauen the lord which heareth them doth accepte thē Phil. At a nother tyme also we reade y t thaforesayd Prophet in the tyme of dearth fed the Prophets childrē with a few loaues norished a great number of men in somuche that they dyd not only eat inough but also left much of y e bread so greatly was it multiplied thorow y e blessing of god which is able of a lytle to make much seyng of nothing he made al. Geue vnto the people y t they may eat sayeth y e 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 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 But that whiche is impossible with menne is possible with god 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 frō vs we muste nedes peryshe Euse. So sayth the Psalmographe All creatures depende vpō 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 hād thei are wel satisfied But y u 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 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 y ◠God hath sente the. Daniel answered O god hast thou thought vpon me well Thou neuer fayleste them that loue the. What a lyuely exāple is this of gods singular prouidēce 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 thē 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 whō then shal I feare The lorde is the defender of my lyfe of whom then shal I be afraid Whē 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