Sermon XXV
GOD'S PROVIDENCE AND CARE FOR HIS CHILDREN
Luke 5:1–11. And it came to pass, that as the people pressed upon him to hear the word of God, he stood by the lake of Gennesareth, &c.
To them that believe, this text is most easy to be understood, which setteth forth two things unto us, namely, faith and temporal good things. First, it declareth unto them that believe in Christ, that they shall have sufficient wherewith to sustain themselves even in this life; which Christ showeth by this, when he giveth so many fishes to Peter and his companions, as they durst not so much as desire. So that Christ is careful even how to feed the belly, if that cursed incredulity be not an hinderance thereunto; for behold Peter, and consider his heart aright in your mind, then shall ye find, that he did not so much as think that he should take so many fishes.
God therefore is present, and causes fishes to come into the net, even more than they would have wished; by which example we are admonished that they shall have sufficient of those things that are necessary for the sustenance of this life, which do believe, but they that do not believe can never be satisfied, whereby they fall into all kinds of vices. Hereunto pertaineth that which Paul saith, 1 Tim. 6:6, "Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content. But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." This place of Paul plainly declareth what followeth our unbelief, viz., that it travaileth to get substance, and laboureth to be rich, and falleth into the temptation and snares of the devil; but we cannot see that, forasmuch as it is spiritual. If we could as well see the hurt, which it bringeth to spiritual things, as we can see the hurt which it bringeth to corporal and outward things, then were it an easy matter to preach unto us; for we see plainly in outward things, how he that is given to the desire of money scrapeth and
gathereth together, doth injury to all men, that he alone may gather together and heap up many things, whereunto he may trust and say, Well, now have I goods enough.
Whereby we may gather how unkind and unmerciful a covetous man is; for he doth good to no man, he showeth himself gentle and kind to no man, he giveth nothing to any man, but looketh unto his own lucre and advantage.
Now this is a cursed thing, that we cannot so much as trust unto the Lord, that he will feed our belly, thinking always that we shall perish with hunger, when notwitstanding we shall have things necessary, and that which is sufficient for us, as Christ saith, Matt. 6:25, "I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body what ye shall put on: Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin. And yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these. Wherefore if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? (for after all these things do the Gentiles seek) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof." Ye see in this place, how God hath a care for the fowls and flowers, and doth adorn them after a most goodly sort; how much more will God give unto us those things that be necessary? And yet we cannot put our trust in him, so that the devil entangleth us in his snares.
When one cometh so far, that he is not content with that he hath, neither trusteth in God, then charity must needs suddenly cease, so that he doth good to no man, but only provideth that his own heap be increased. Hereupon came the spiritual state of sacrificing priests and monks, that they might only help themselves, feed their belly, avoid labour, enter into monasteries, that thereof did arise a true proverb, "Desperation maketh a monk." Yea, not only a monk but sacrificing priests, bishops, and popes; for they trust not in God, that he is able to feed them, but they study upon this only, that they may be delivered from all misery and infirmity, which is altogether to live in incredulity: they never trusted in God, that he is able to give them nourishment and things necessary, if any of them should marry a wife and remain without that state of Antichrist.
Here is an example set forth unto us, which provoketh and allureth us to confidence, and first that we commit our belly to God; for he hath a care of us, even in temporal things; which sufficiently appeareth in Peter, whereas he took such a great multitude of fishes, which ran by great companies into his nets, whereby it plainly signifieth that God will forsake no man, but that every one shall have enough, if that we shall only trust in him, as the 37th Psalm affirmeth: "I have been young, and now am old, yet have I not seen the righteous forsaken nor his seed begging bread." Things necessary shall not be wanting unto us, if faith be not wanting; for before we should want, the very angels should come and minister unto us food, whereas men are commonly oppressed with so great misery, only unbelief is the cause thereof. But although God be with us, notwithstanding he requireth yet of us work or labour, and hope, if he at any time defer somewhat to help us. He commandeth Peter here, that for the taking of fishes, he should cast forth his nets, "Launch out into the deep, saith he, and let down your net for a draught," as if the Lord had said, do thou that which belongeth to a fisher, cast thy net into the deep, and commit the success unto me, leave the care unto me. God leaveth not the care unto thee, but the work and labour; howbeit we, after a clean contrary method, study to commit the care to ourselves and the labour to him. Whereby it
cometh to pass, that every one for himself applieth his mind earnestly to gain, and to gather money unto himself, that he may not be enforced by any means to take pains and labour.
But if thou wilt live a Christian life, leave unto thy God to care how the fishes shall come into the nets, and go thou and take upon thee the state wherein thou mayest labour. Howbeit for the most part we wish such states of life, as in which there is no need of labour, which is altogether a devilish thing. And therefore have we been consecrated monks and sacrificing priests, that we might live only like gentlemen, without labour. And for the same cause parents have set their children to school, that at last they might live merry days, and to serve God, as they thought. Whereby it came to pass that they did not know what a good life was; forasmuch as God especially commendeth that, and that indeed is acceptable unto him, which is gotten with the sweat of the brow, as he commandeth Adam, Gen. 3:19, "In the sweat of thy face shalt thou eat bread." And the deeper thou art occupied in that law, in so much better case thy things are, wherefore follow thy work, labour, and trust in God, all carefulness being cast off.
Now some murmur, and say, If faith be preached, that we must trust in God, and leave the care unto him, I might long enough, say they, believe or trust before I should have wherewithal to be fed and sustained, if I should not labour. Yea, it is plain enough that thou must labour, forasmuch as labour is commanded thee; howbeit suffer God to care for thee, believe thou and labour, then shalt thou assuredly have those things that be necessary for the sustaining of thy life. And this is another thing, that we must hope notwithstanding, though God deferreth for a time, therefore he suffereth them to labour all the night, and to take nothing, and showeth himself to be such a one, as will suffer them to perish with hunger, which might have come into the mind of Peter, when he had fished so long and taken nothing, so that he might have said, now God will suffer my belly to perish with pining and famine. Howbeit he doth not so, but goeth on still in his labour, he plieth his work and
hopeth that God at the last will give him fishes, although he deferreth a time. God therefore is present, and giveth him so many fishes in one day, as he could scarce take in the space of eight days. Wherefore these things are to be learned well of thee, that thou labour and hope, although God deferreth his blessing a little; for although he deferreth a while, and suffereth thee to labour sore, so that thou now think thy labour to be lost, yet must thou not therefore despair, but repose thy hope in him, trusting assuredly that he will at the last give thee prosperous success; for he will certainly come and give more than thou didst need as he did here unto Peter. Wherefore if God delayeth with thee a little, think with thyself, he delayed also with Peter, and yet afterward gave unto him abundantly. Commit thyself therefore to his good will and pleasure, and leave not off thy work, but hope still, and then shall not thy hope be frustrated.
Thus much concerning the former part of the text, now let us hear the latter. After therefore that they had taken fishes, and tasted the fruit of faith, their faith is increased and augmented. We therefore must go so far, that we may commit our belly to God; for he that cannot commit so much as his belly to him, will never commit his soul unto him. Howbeit that is only a childish faith. Here we learn first to go by benches and settles; here we do feed on milk as yet; but we must likewise learn by these to commit our soul also to God. The Evangelist so meaneth, when he saith, "When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me, for I am a sinful man, O Lord. For he was astonished, and all that were with him, at the draught of the fishes which they had taken." Let Peter be here a type or figure of them which believe eternal good things, and count him as one verily looking for and seeing the good things to come. A sinful conscience is of that nature, that it so behaveth itself, as Peter here did, whereas he flieth his Saviour, and thinketh, Lord, I am more unworthy than that I should be saved, and sit among thy saints and angels; for that good is most exceeding high. Here straight conscience is not able to comprehend such great good things, but it thus thinketh: If I were as Peter and Paul, I could easily believe; which is altogether a foolish and vain thing. For if thou wouldst place
thyself according to thine own holiness, thou shouldst build upon the sand. Thou must not do so, but behave thyself like unto Peter, for in that he esteemed himself vile, and judged himself unworthy of so great grace, he rightly became worthy. And therefore, whereas thou art a sinner, thou must trust in God, and dilate and open wide thy conscience and heart, that grace may enter in. After thou hast now known God, thou must reject none of his gifts, that is, whenas thou seest the great good things, thou must not despair. It is good that we know ourselves, so much the better. But that grace is not to be refused because of thy sins: For when thou shalt find thy conscience to tremble so that it would drive away sins, then art thou most fit to receive grace, then shalt thou find comfort in thy conscience, and say with Micah, "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?" Micah 7:18. Whosoever take not away sins, they are no gods, but idols; whereupon he saith rightly, that none is like unto our God; for other Gods will find and not bring godliness, but the Almighty God doth not find it, but bring it: wherefore thou must not forthwith despair, if thy conscience trembleth and feeleth sin; for the more defiled that thou art, so much the sooner doth the Lord pour in his grace, if so be that thou be repentant and thirstest after it.
A great part go so far that they say that they merit grace whilst they dispose themselves thereunto, which is, as they interpret, whilst they do that which lieth in them, and also that they do satisfy for their sins. But it is not so. The scripture teacheth us, that it is God that taketh away sin, and casteth it into the bottom of the sea. We shall not put away sins by our works, neither shall we be justified of ourselves. God himself, and none but he shall do the thing, of his mere grace, as Isaiah saith, chap. 43:25, "I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." And so must thou believe, otherwise thou shalt never obtain a joyful conscience. Wherefore, whenas Peter said, I am a sinner, he said right. It is true indeed, there were causes why he might be afraid of himself, and humble himself, but he ought not to refuse God, but most willingly receive him. Wherefore when thou shalt feel thy sin,
like as Peter did, and shalt perceive that thou wouldst now fly from God, then it is need that thou do forthwith turn thyself, and come more and more unto him. For if God should go away, and would not take away sin, would not come unto thee, nor seek thee, yet the more thou perceivest thyself a sinner, the more oughtest thou to make unto him, which see thou mark well, and lay it up in a mindful memory. For as Peter doth here, so all consciences do, which are terrified of sins, and would fly from God, and seek another God; do not thou leave so, but come boldly, and join thyself nearer unto God.
Otherwise if one go away to seek works, and help of another God, he is then found like the foolish virgins, which, while they go to get themselves oil, are in the mean season shut out. But what doth Christ, when Peter so humbleth himself, and by reason of his great fear and terror, desireth the Lord to depart from him? did he leave him in such desperation of himself? No, truly; but he comforteth him, saying thus, "Fear not, from henceforth thou shalt catch men." This is a joyful word, whereby weak hearts receive comfort. Now, therefore, that God hath a care for us, yea, even in those things that pertain to the body, ye see by this, that he giveth Peter so many fishes; he maketh him also full and rich in spirit, that he ought to bestow some of his plenty upon others. He maketh him a fisher both in body and in spirit: in body, for that he taketh many fishes which he may sell; but in spirit he is a fisher of men. For he hath the gospel whereby other men must be brought to God by him, and the kingdom of Christ be increased. Lo! it cometh to pass, where men believe, the Lord giveth so much as succoureth and helpeth all men. The faithful man outwardly helpeth the needy with his substance and goods; and from within he breaketh forth, teacheth others, and enricheth them also inwardly. For such a man cannot hold his peace, but is enforced to declare and show to others how he is dealt with, as it is in the 51st Psalm, "Create in me a clean heart, O God! and renew a right spirit within me. Cast me not away from thy presence; and take not thy Holy Spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Then will I teach transgressors thy ways, and sinners shall be converted unto thee."
And in another Psalm, also, David saith, "I believed and therefore will I speak." Which is thus much in effect: when I believe, I know God, and taste of his goodness, then I consider the case of other men, and go and declare such knowledge and goodness of God unto them. We see therefore in this text, how careful God is for them that be his, and that he doth sustain them both in body and in spirit; but if he doth sometime defer anything, without all doubt it is through the fault of our incredulity, or because we have now new begun to believe; for where faith is new and little, there is sometimes small and slender help that we may learn to know the Lord, and to trust in him: but when we have gone so far that we trust strongly in God, then nothing can be wanting unto us, then God poureth upon us both temporal and spiritual good things, and so abundant treasures, that we may be able to help others. This indeed is to enrich the poor and fill the hungry. This much shall suffice concerning this text.