A SERMON PREACHED at Winsor before the Kings Maiestie, the 11. day of Septem. 1604.

MATTH. 4.4.1
Man liueth not by bread onely, but by euery2
word that proceedeth out of3
the mouth of God. 4
CHRIST our SAVIOVR5
came into the6
world, to dissolue the7
workes of the Deuill.8
Now how throughly9
hee would afterward10
destroy the deuill, and11
all his workes, he gaue a cast, as it were,12
in this his first encounter. Wherein we13

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may note, what great difference there14
is betweene the first Adam, and the second.15
The first Adam was in Paradise,16
a place of all abundance and pleasure:17
the second Adam in the desert, a place18
of all scarcitie and want. The first was19
full, and so the lesse needed to eate the20
forbidden fruit: the second fasting, and21
so the easilier drawne to make himselfe22
meate. Yet the first, though he were in23
Paradise, and full, when his wife intised24
him to eate the apple, tooke it, and25
ate it: but the second, though he were26
in the desart, and fasting a long time,27
when the deuill enticed him to turne28
stones into bread, would not yeeld to29
him, but said, Man liveth not by bread30
onely, but by euery word that proceedeth out31
of the mouth of God. 32
Howbeit as Christ herein was contrary33
to Adam; so he agreeth very well34
with Iob. Holy Iob was vpon a dunghill:35
Christ was in the desart. Iob had36
fasted seauen dayes, and seauen nights.37
Christ had fasted fortie dayes and fortie38
nights. Iob when his wife enticed39
him to curse God and die, would not,40
but said; Thou speakest like a foolish41
woman: Christ when the tempter enticed42
him, not to curse God and die, but43
to distrust God rather then he should44
die, would not, but said, Man liueth45
not by bread onely, but by euerie word that46
proceedeth out of the mouth of God. 47
Where, before we goe any further,48
it will not be amisse to assoyle one question,49
Why our blessed Sauiour at his50
mothers request turned water into51
wine, and yet at the deuills request52
would not turne stones into bread? But53
the answer is easie enough. This beginning54
of miracles, saies S. Iohn, did Iesus55
at Cana in Galile, and his Disciples beleeued56
in him. Two ends therefore did57
hee propound to himselfe in working58
that miracle. The encrease of his owne59
glorie, and his disciples faith. Now60
here, neither of these two ends could61
be attained: For how should hee not62
haue disgraced his glorie, if hee had63
shewed any vaine glorie? If thou bee64
the Sonne of God, sayes the Tempter,65
commaund that these stones bee made66
bread. So that his temptation tended67
onely to this end, to make the Sonne of68
God vain-glorious. Againe, how could69

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we haue beene perswaded by him, if he70
had beene perswaded by the deuill? For71
he might haue seemed to haue done72
this miracle not onely by the deuils appointment,73
but by his power. The74
summe is this therefore, To conuert any75
poore soule vnto God, or to make a76
sonne of God, he would haue done it;77
vaine-gloriously to shew himselfe the78
Sonne of God, he would not doe it; but79
said, Man liueth not by bread onely, but by80
euery word that proceedeth out of the mouth81
of God. 82
The word man is very materiall: As83
if hee should haue said; Any ordinarie84
man liueth not by the bread; but by85
the power, & strength, and as the Prophet86
calleth it, the staffe of bread, which87
God giueth it. Now if he that is but a88
bare man, liueth rather by the blessing89
of God, then by the bread; much lesse90
need I presume vpon vnlawfull meanes,91
that am both man and God. Againe,92
wee must obserue, that by The word93
which proceedeth out of the mouth of94
God, we are not to vnderstand the written will or word of God, but the secret95
counsell and decree of God, in preseruing96
and sustaining his creatures: For97
example, if the word haue gone out of98
Gods mouth, and if God haue set it99
downe, and said it, that I shall liue as100
well without bread, as with bread, so it101
shall be. Or if God in his prouidence102
haue prouided, that a stone shal nourish103
mee as well as bread, then I shall not104
need to distrust his goodnesse, or to vse105
vnlawfull meanes for my releife. For,106
Man liueth not by bread onely, but by euery107
word that proceedeth out of the mouth of108
God. 109
There are two places of Scripture,110
which are fit Commentaries vpon this111
text. The first is written in Ecclesiastes:112
I returned, saies Salomon, and I sawe113
vnder the sunne, that the race is not to114
the swift: nor the battell to the strong:115
nor yet bread to the wise: nor also riches116
to men of vnderstanding: neither yet117
fauour to men of knowledge. 118
First, saith the Preacher, The race is119
not to the swift. Asahel was as swift of foot as a roebuck, yet Abner met with120
him, smote him vnder the fift rib, & slew121
him. So that the swiftest that is, may122
sometimes bee ouertaken. It is not in123

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him that willeth, or in him that runneth,124
but in God that sheweth mercie, Nec125
currentis, Nec volentis, saies S. Paul: but126
a noble man giues it for his word, Nec127
voluntis, nec volantis: It is not in him128
that willeth, or in him that runneth, yea129
though hee can runne as fast as a bird130
can flie; but in God that sheweth mercie.131
Therefore man getteth not the race132
by swiftnes onely, but by the mercy of133
God: Man liueth not by bread onely, but134
by euery word that proceedeth out of the135
mouth of God. 136
Secondly, saith the Preacher, The137
battell is not to the strong. Goliat was138
a mightie strong gyant: His height was139
sixe cubits, and a hand breadth: he had140
an helmet of brasse vpon his head, and141
a brigandine vpon his bodie: and the142
weight of his brigandine was fiue thousand143
shekels of brasse. He had bootes of144
brasse vpon his legs: & a sheild of brasse145
vpon his shoulders. And the shaft of his146
speare was like a weauers beame: and147
his speare head weighed sixe hundred148
shekels of yron: & one bearing a sheild 149
went before him. Wherfore thinke150
you is all this furniture so particularly151
set downe? Wherefore, say you? Many152
to shew, how great strength, the Lord153
if the word haue proceeded out of his154
mouth, can ouercome with weakenesse.155
For so little Dauid confesseth; Thou156
commest to me, saith he, with a sword,157
and with a speare, and with a sheild,158
but I come to thee in the name of the159
Lord of hosts. This name of the Lord of hosts, this mightie word proceeding160
out of Gods mouth, stroke the stroke.161
Euen as holy Dauid humbly confesseth,162
saying, We got not the victorie by our163
owne sword, neither was it our arme164
that did saue vs: but thy right hand,O165
Lord, and thine arme, and the light of166
thy countenance, because thou hadst a167
fauour vnto vs. So that man getteth not168
the battel by strength onely, but by the169
fauour of God: Man liueth not by bread170
onely, but by euery word that proceedeth171
out of the mouth of God. 172
Thirdly, saith the Preacher, Bread is173
not to the wise. One would thinke him174
but a simple wise man, that cannot by175
his wisdome prouide himselfe bread,176
that is, sufficient maintenance for his estate.177
Yet thus it falleth out oftentimes.178

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The prodigall child was wise enough:179
Beeing but the yonger brother, he handled180
the matter so, as that he got of his181
father an equall portion of goods with182
the elder brother. But what came all183
his wisdome to in the ende? Forsooth at184
length he was driuen to such shifts, that185
for want of bread he was faine to eate186
husks with the hogges. And then hee187
said, How many hired seruants in my188
fathers house haue bread enough, and I189
starue here for hunger? Thus falleth it190
out many times with the~, that are wise191
to follow their owne pleasures, and not192
to serue God. But with the servants of193
God it is not so. Therefore saith the194
Princely Prophet, I haue beene young,195
and now am old: yet did I neuer see the196
righteous forsaken, nor their seed begging197
their bread. So that man getteth198
not bread by wisdome onely, and when199
he hath gotten bread, Man liueth not by200
bread onely, but by euery word that proceedeth201
out of the mouth of God. 202
Fourthly, saith the preacher, Riches203
are not to men of vnderstanding. That204
rich man in the Gospell wanted not 205
greatly any vnderstanding. When hee 206
had so much riches, that he could not207
tell what to doe with them, he resolued208
to pull downe his olde barnes which209
were too little, and to build bigger. But210
what saide the answer of God? Thou211
foole, this night shal they take away thy212
soule from thee, and then, whose shall213
thy goods be? Wherfore he that thoght himselfe of great vnderstanding before,214
is here declared to bee foole, and a215
poore foole also, hauing not so much as216
his soule left to helpe him. The losse217
whereof can not be recompenced and218
counteruailed with winning the whole219
world. A mans life then doth not consist220
in the aboundance of those things221
which he possesseth. But the louing222
kindnesse of the Lord is better then riches,223
better then liuing, yea better then224
life it selfe. For in God onely we liue:225
And only the blessing of God maketh a226
man rich. Whereupon we may conclude,227
that man getteth not riches by228
vnderstanding only, but by the blessing229
of God: Man liueth not by bread onely,230
but by euery word that proceedeth out231
of the mouth of God. 232
Lastly, saith the Preacher, Fauour is233
not to men of knowledge. It seemeth234
that a man of knowledge and learning235
should obtaine fauour and acceptance,236
wheresoeuer he becommeth. But it is237
not so. Oftentimes, either he getteth238
none, or else he looseth that which he239
hath gotten. Haman a man of great240
knowledge, and authoritie, and fauour241
with his Prince. Yet because he abused242
this fauour to the oppression of Gods243
people, and of true religion, therefore244
he lost it. And that mischeife which he245
imagined against others, lighted vpon246
his owne pace. Indeede when God hath247
appointed any one to be a notable instrument248
of his glorie, either in Church249
or Common-wealth, then sodainly the250
Lord giueth him extraordinary fauour.251
So he gaue Ioseph fauour with King252
Pharao: so he gaue~ Mardocheus fauour253
with King Assuerus. For fauour and254
promotion commeth neither from the255
East, nor from the West, nor from the256
North, nor from the South, but God it257
is which setteth vp one, and casteth258
downe an other. He, as the blessed Virgin259
singeth in her Magnificat, casteth260
downe the mighty from their seats, and261
exalteth the humble and meeke. Wherfore262
man getteth not fauour by knowledge263
onely, but by the fauour of God.264
Man liueth not by bread onely, but by265
euery word that proceedeth out of the266
mouth of God. 267
This doctrine teacheth vs, that if we268
haue gotten the race, gotten the battel,269
gotten bread, gotten riches, gotten fauour,270
we should not ascribe these things271
to our owne sacrifices, to our owne272
strength, to our owne wisedome, to our273
own vnderstanding, to our own knowledge,274
but to the grace of God, and the275
blessed word proceeding out of his276
mouth. Thus the Prophet exhorteth,277
saying, Let not the wise man glorie in278
his wisedome, nor the strong man in his279
strength, but let him that gloried glory280
in this, that he knoweth the Lord. Now no man knoweth the Lord, but hee281
which knoweth that all good successe282
he hath in any thing, commeth of the283
Lord. And thus much for the first place284
of Scripture, which is a commentarie285
vpon this text. Man liueth not by bread286
onely, but by euery word that proceedeth287
out of the mouth of God. 288
The second place of Scripture is289
written in the Prophet Hagge. Ye haue290
sowen much, and bring in little: ye eat,291
but you haue not enough: ye drinke, but292
ye are not filled: ye cloth you, but ye are293
not warme: and he that earneth wages,294
putteth the wages into a broken bagge. 295
First, saith the Prophet, Ye haue sowed296
much, and bring in little. Almightie297
God for the sin of the people makes298
many times the heauens brasse, and the299
earth iron. So that neither the heauens300
droppeth downe seasonable showres,301
neither doth the earth bring forth her302
encrease. When one came to a heape 303
of twenty measures, there were but ten,304
saith this our Prophet: when one came305
to the winepresse for to drawe out fifty306
vessels out of the presse, there were but307
twentie. This is to sowe much, and308
bring in little, to look for twenty measures,309
and finde but tenne: to looke for310
fiftie vessels, and find but twentie. On311
the other side, holy Isaac sowing in the312
land of King Abimeleck, gained euery313
yeare an hundred fold: so mightily saith314
the Scripture, did the Lord blesse him.315
For except the Lord build the house,316

12

they labour but in vaine that build it:317
and except the Lord till the field and318
sow the seede, they labour but in vaine319
that sowe it. Paul planteth, Apollo watereth,320
but God giueth the encrease:321
which is true not onely in the spirituall322
watering of the word, but also in naturall323
planting and sowing seede. So that324
man bringeth not much in by sowing325
onely, but by the encrease which God326
giueth. Man liueth not by bread onely,327
but by euery word which proceedeth328
out of the mouth of God. 329
Secondly, saith the Prophet, Ye eate,330
but ye haue not inough. Many there are331
which want for no eating, but like that332
rich glutton fare deliciously euery day:333
yet it is smally seene by them. But as334
those seuen leane kine hauing deuoured335
the seuen fat, were neuer a whit the fuller;336
so these. Wheras holy Daniel hauing337
nothing to eat but poore pulse, nothing338
to drinke but cold water, looked more339
cheerefully and beautifully, then any of340
the children which did eate of the portion341
of the kings meate. And that the342
Eunuch saw well enough, and confessed343
at the tenne daies ende. Therefore a344
little thing which the righteous inioyeth,345
is better then great riches of the346
wicked. 347
Better is a little with the feare348
of the Lord, then great treasure & trouble349
therewith. 350
Better is a dry morsell351
if peace be with it, then a house full of352
sacrifices with strife. 353
Better is a dinner354
of greene hearbes where loue is, then a355
stawled oxe and hatred therewith. In356
conclusion then, Man hath not enough357
by eating onely, but by the peace and358
loue of God. Man liueth not by bread359
onely, but by euery word that proceedeth360
out of the mouth of God. 361
Thirdly saith the Prophet, Ye drink,362
but ye are not filled. Many consume, &363
as we say, drinke down their whole patrimony.364
Like the horseleach they euer365
say, Giue, giue: like the man in the Gospell,366
that had the dropsie, they drinke367
still, and the more they drinke the more368
they list. Committing in the meane369
season two sinnes, forsaking God the370
fountaine of liuing waters, & digging371
to themselues pittes that can hold no372
waters. On the other side, Elias, when373
as the Angel brought him a cake bakt'374
on the harth, and a pot of water, was375
so fully satisfied with these, that hee376
went in the strength of this meate and377
drinke forty daies vnto Oreb the mount378
of God. Could such a small pittance of379
bread and water of it selfe sustaine him380
so long? No marrie. What was the381
matter then? The word that proceeded382
out of Gods mouth had appointed so,383
that one cruse of water should suffice384
him all that time. Whereby we see, that385
man is not filled with drinking onely:386
Man liueth not by bread onely, but by387
euery word that proceedeth out of the388
mouth of God. 389
Fourthly, saith the Prophet, Yea390
cloth you, but you are not warme, Peter391
Martyr sheweth, that clothing doth392
keepe the bodie warme two waies: By393
keeping in the naturall heat of the bodie:394
and by keeping out the accidentall395
cold of the ayre. Now though this be396
the propertie of cloathing, yet God as397
it pleaseth him, can suspend the effect of398
it. Whereupon he saith, I will take a399
way my corne in the time thereof, and400
my wine in the season thereof, and I wil401
deliuer my wooll and my flaxe. Signifying,402
that euen when the corne is403
come to the ripenesse, and the wine404
now readie to be drunken, God will405
depriue them of it. But especially we406
must marke that he sai's, I will deliuer407
my wooll and my flaxe: whereby he408
teacheth vs, that God hath as it were,409
if I may so say, bound all his creatures410
prentises to vs, to preserue vs, and serue411
vs, if we serue him. But in case we serue412
him not, then the creatures are deliuered,413
and are bound no more to serue vs.414
The wool and the flax contrary to their415
nature will not serue our turne, if we416
contrarie to grace rebell against God.417
Whereas Iohn Baptist hauing a garment418
of Camels haire, and a girdle of leather419
about his loynes, was well enough.420
This leather serued him to as421
good vse as flaxe, and the Camels haire422
kept him as warme as wool. Man therefore423
is not warme by cloathing onely,424
but by vertue of God annexed to the clothing. Man liueth not by bread onely,425
but by euery word that proceedeth426
out of the mouth of God. 427
Lastly, saith the Prophet, Hee that428
earneth wages, putteth the wages into429
a broken bagge. We see in the world430
many men haue great fees, great offices,431
great reuenues, and yet can scarse keep432
themselues out of debt. Other some,433
haue but very small wages, and yet434
maintaine themselues well inough, and435
helpe their poore friends also. Onely436
the word that proceedeth out of Gods437
mouth, makes this difference. As we438
may see in Iudas. Who indeed earned439
wages, but seeing it was the wages of440
vnrighteousnesse, therefore it run out441
of the bagge as fast as it was put in: For442
first, when he had it he could not hold443
it in his hands, but brought it backe againe,444
saying, I haue sinned in betraying445
innocent blood. Then himselfe446
went and made away himselfe, and447
that which is feareful but once to name448
or mention, all his bowells gushed449
out: There is a broken bagge. But the450
Patriarch Iacob, earning wages verie451
hardly, to wit, seruing fourteene yeares452
for his vncles daughters, and sixe years453
for his lambs, in all twentie yeares, in454
the ende filled his bagge full. And455
though Laban changed his wages ten456
times, yet he could not one time change457
that blessing of god, which was alwaies458

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vpon him. And though he allotted his459
nephew only the spotted lambs, which460
commonly were verie fewe to his wages,461
yet the word proceeding so out of462
Gods mouth, this prooued an infinite463
gaine vnto him. Wherupon the blessed464
Patriarke humbleth himselfe in true465
humility and thankfulnesse to God, and466
saith, O Lord, I am not worthie of the467
least of al thy mercies: for with my staffe468
came I ouer this Iordan, but now doe I469
returne with two troups. O that we had such good soules, such thankefull hearts470
in vs, as that euery one of vs would in471
like sort confesse and acknowledge his472
owne vnworthinesse, and the wonderfull473
worth and wealth of Gods mercie.474
O Lord, sai's he, I am not worthy of the475
least, or I am lesser then the least of all476
thy mercies. He makes no mention of477
his owne paines and trauailes, though478
they had beene very great in that long479
seruice, but onely of the mercies of480
God. These were the only cause that his481
bagge was so full. Wherefore man filleth482
not his bagge by earning wages483
onely, but by the mercies of God. Man484
liueth not by bread onely, but by euery485

18

word which proceedeth out of the486
mouth of God. 487
This teacheth vs, that whether we488
sow, or eate, or drinke, or cloath vs, or489
earne wages, we must do all to the glorie490
of God. And all we doe to the glorie491
of God, when we referre the glory492
of all we doe to God. Not sacrificing493
to our own vaine, as the Prophet speaketh,494
or kissing our owne hand: but kissing495
the sonne, and offring vp to him496
only the sacrifices of praise and thanksgiuing497
at whose hand we receiue all498
good things. For it is not our painfull499
sowing that giues vs a plentifull crop:500
not our eating that feedeth vs: not our501
drinking that satisfieth vs: not our502
clothes that warme vs: not our earning503
wages that filleth our bagge: but the504
good word that proceedeth out of505
Gods mouth, which blessed all these506
things vnto vs. Therefore as we must507
not begin any of these without grace-saying,508
so must we not end any of them509
without thanksgiuing. And thus much510
for the second place of Scripture, which511
is a commentarie vpon the text: Man512
liueth not by bread onely, but by euery513

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word which proceedeth out of the514
mouth of God. 515
To make good vse then of all that516
hath beene spoken, I shall desire you to517
obserue foure points. First, that God518
can worke great matters with small519
meanes. Thus saith our Lord: When I520
brake the fiue loaues among fiue thousands,521
how many baskets full of broken522
meate tooke ye vp? they said vnto him,523
Twelue. And when I brake seauen among524
fowre thousand, how many baskets525
of the leauings of broken meate526
tooke ye vp? and they said, Seauen. Certainely527
there is no reason in the world528
that seauen loaues should satisfie fowre529
thousand; and much lesse, that fiue530
loaues fiue thousand. But Christ hauing531
giuen thanks and blessed the bread, did532
that by the might of the word proceeding533
out of his mouth, which by the534
naturall power and condition of the535
bread could neuer haue beene done.536
Therefore also he repeateth it, and questioneth537
with his disciples about it.538
That by their confession and report, all539
the Church afterwards might beleeue,540
that God can worke great matters with541
small means, & that Man liueth not by542
bread onely, but by euery word which543
proceedeth out of the mouth of God. Secondly, that God can work strong544
matters with weake meanes. What a545
strong violent matter is it, to pull the546
soule of any one sinner out of the bottome547
of hell, and out of the iawes of548
destruction? yet this God doth. But how549
doth he it? This strong matter, howe550
doth he worke it? By the weakest means551
that may be. Wee haue this treasure,552
saith the Apostle, in earthen vessells,553
that the excelle~cy of that power might554
be of God, and not of vs. O marueilous words, That the excellencie of that555
power might be of God, and not of vs.556
For if Angels were sent to preach vnto557
vs, it might be thought, that the conuersion558
of sinners consisted in the excellencie559
of the Angels ministrie, not in560
the power of Gods word. Now simple561
and sinnefull men, such as our selues are,562
no better then earthen vessels, bringing563
such a treasure vnto vs, the excellencie564
of this worke must needs be wholly ascribed565
to God. And as it is in spirituall566
foode, so it is in corporall. It is not the567

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teacher, but the doctrine taught: or rather568
not the doctrine barely taught neither,569
but the diuine operation of Gods570
spirit working with the word which co~uerteth571
the soule. And so it is not the572
bread onely, but the blessing of Gods573
grace vpon the bread which sustaineth574
our life. Thus God can worke strong575
matters with weake meanes; and Man576
liueth not by bread onely, but by euery577
word that proceedeth out of the578
mouth of God. 579
Thirdly, that God can worke some580
matters with no meanes. When King581
Asa sawe himselfe ouerpressed with the582
multitude of his enemies, he praied thus583
to God: O Lord, it is all one with thee,584
to saue with many, or with no power, If585
he had said with many, or with a small586
power, it would haue beene plaine. But587
with many, or with no power, is verie588
wonderfull. Or rather it is no wonder589
at all, seeing it is spoken of God, with590
whom it is a very ordinary matter to591
saue, not onely as well with a small or a592
weak power, as with a great or a strong593
power, but also as well with no power,594
as with some power. It is a good carpenter,595
who hauing crooked and rough596
timber put into his hands, can hew it597
and make it fit for the building. Onely598
the creator of all it is which can worke,599
hauing no matter at all to worke vpon.600
The ordinarie meanes for plants and601
hearbs to growe by, is raine: Yet God602
prouided for Adam plants and herbes603
before euer it had rained. The vsuall604
meanes for light is the sunne. Howbeit605
God created light before he made the606
sunne. Light the first day, the sunne the607
fourth day. We see then that God is tied608
to no meanes. God can saue with no609
power, as wel as with some power: God610
can giue vs hearbs with no raine, as wel611
as with some raine. God can giue vs612
light without any sunne, as well as with613
the sunne: God can feede vs if it please614
him, as well with no bread as with615
bread. Therefore God can worke some616
matters with no meanes; and so Man617
liueth not by bread onely, but by euery618
word that proceedeth out of the mouth619
of God. 620
Fourthly, that God can worke othersome621
matters with contrarie meanes.622
He can not onely shewe vs light without623

B4

any sunne, but also bring light out624
of darkenesse. So our Sauiour, when625
hee went about to cure him that was626
borne blind, tempered spittle and clay,627
and put it vpon his eyes. This plaister628
seemes more likely to put out his eyes629
which sees, then to cure his eyes who is630
blind. Yet this is the power of the word631
proceeding out of Gods mouth. So the632
Prophet Elizeus, when colloquinrida633
was put into the pot, by casting in a little634
meale into it, made of ranke poyson635
a wholesome broth. So, when the Israelites636
wanted bread in the desert, God637
sent them Manna from heauen; & Moses638
said vnto them, This is the bread639
which the Lord hath giuen you to eate. 640
Many things here were contrary to nature.641
One thing especially, that the dew642
which made the manna, fell in the morning,643
whereas other dew vseth to fall in644
the euening, and ascend in the morning.645
Therefore Moses putteth Israel in mind646
of this strange miracle afterward; God647
made thee hungry, and fed thee with648
Manna, saith hee, which thou knewest649
not, neither did thy fathers knowe it,650
that hee might teach them that man liueth651

24

not by bread onely, but by euery652
word that proceedeth out of the mouth653
of the Lord, doth a man liue. Christs answer then to the tempter is, as if hee654
should haue said; I want now bread in655
the desart, as long agoe the Israelites656
wanted it. But God by his word prouided657
for them. Therefore I need not incroach658
vpon vnlawfull meanes, but depending659
still vpon his prouidence, I shal660
neuer want. For God can worke great661
matters with small meanes, strong matters662
with weake meanes, many matters663
whith no meanes, and some matters with664
contrary means. So that Man liueth not665
by bread onely, but by euery word that666
proceedeth out of the mouth of God.667
And yet this is no doctrine of idlenesse668
and securitie neither. As we must669
not by dissidence or distrust in God, vse670
vnlawfull meanes: so we must not by671
presuming vpon God, neglect lawfull672
meanes. That we be not too distrustfull673
we are sent to the lillie; and yet that we674
be not too negligent, we are sent to the675
ant. S. Paul knewe right well, neither676
he nor any of his company should bee677
cast away in that shipwracke; yet for678
all that, he did not lay him downe vpon679
a pillowe and sleepe, but hee vsed all680
good meanes for the safety of the companie.681
Hee cast out the wheat and the682
tackling of the ship: he loosed the rudder683
bands, and hoysed vp the main saile.684
And when the ship was splitted, he perswaded685
some by bords, and other by other686
peices of the ship to swim safe to687
land. The more to blame were they yesternight,688
which when they might haue689
done good, stood by still and looked690
on. As though it were a disparagement,691
or rather it were not a very honourable692
part for any to help in a common693
daunger? Or as though the fire694
which was kindled by negligence,695
should haue beene extinguished with696
negligence also. Yea, rather the Lord697
did by this fire, chastise the negligence698
of some, that he might stirre vp the diligence699
of all. No lesse blame worthie700
was the whole towne, which standing701
so neere the royal presence of the Kings702
Maiestie and the Queenes Maiestie, yet703
was vtterly vnprouided of all helpe in704
this case. No buckets, no hookes, no705
ladders, no axes, could be gotten; no706
carpenters could bee heard of, which707
might haue done most good at such a708
time. So that if the mightie and mercifull709
word proceeding out of the mouth710
of God, had not helped in necessity and711
time of neede, suddainly caulming and712
stilling the wind, euen as that very instant,713
which had beene busie all the day714
before, no question it had growne to a715
farre greater dammage and danger. But716
I am ill aduised to meddle with these717
things. I make no doubt but order will718
be taken, though I hold my peace, that719
hereafter the towne for all such casualties720
be better prouided. Therefore here721
I ende. God for his mercie sake grant,722
that neither by too much presuming723
confidence we may neglect the lawfull724
meanes; not yet by too much distrusting725
dissidence wee may vse vnlawfull726
meanes; but that depending vpon thy727
prouidence, O Lord, we may diligently728
follow the workes of our calling, and729
so continually receiue a blessing from730
thee thorough Iesus Christ: to whome731
with the Father, and the holy Ghost, be732
all praise, and glorie, now and euermore.733
Amen.734
FINIS.735