They shall send that perfumes to your nostrils, and lay whole burnt (continued)
On Saturday the 4th of July,
1556 The 197th Sermon, which is the
seventh upon the 33rd Chapter
20 Also he said of Gad, Blessed be he that enlarged God, he dwells as a lion and snatches away the arm with the head.
21 He looked to himself at the beginning, because a portion of the Law giver was hidden there, yet shall he come with the princes of the people, and execute the Lords justice and his judgment with Israel.
22 Also he said of Dan, Dan is as a lions whelp, he shall leap from Basan.
23 Also he said of Nepthali, Oh Nepthali which has your fill of [Gods] good pleasure, and are full of the Lords blessing, take possession at the west and south.
24. Also he said of Aser, after shall be blessed with children, and acceptable to his brethren, and shall dip his foot in oil.
25 Your enclosures shall be iron and brass, and your life shall be according to your days.
Here we have to treat of the blessedness of the tribe of Gad to whom that name was given because that whereas his mother had been despised and as it were projected offer has been Jacob, now after many other children had by him rejoicing that God made her so fruitful, she said that of this Gad, in numbers or in band [or Host].
And for the same cause also when Jacob blessed this his son, he said, and that we shall rise up against God but he shall get the upper hand.
Whereby he meant that as the mother of him was fruitful in children so God should become a great drive and be so multiplied that he should be able to overcome his enemies. This promise does Moses confirms and ratify, seeing that God will enlarge Gad. We see then how that in this promise Moses has showed that the blessing which was given to Gad continued the same favor towards all the whole tribe so as he had always a special care of that people to perform all that ever he had said as well as to Abraham as to the other
Patriarchs. Now we must apply this to our own use, and although the same named belong not to us nowadays, yet we have a general lesson to gather there upon, namely that we may well apply to ourselves all the promises which are given in the holy Scriptures and we may apply them in such sort as we may ever more conclude that not so much as one mite of them shall fail us.
Now Moses adds, that he shall be as a lion roaring his pray as well the head as the arm. Whereby he betokens that those people shall have enemies but that they shall give them their response by force.
To be short we see how it behooved that people to be exercise with divers, battles, but yet that God would always aid them and give them means to overthrow their enemies. And therefore let us learn that although our Lord suffers us to endure many troubles, yet does it not follow thereupon that he shakes his of or that he will not be merciful to us and make us to feel his goodness. For what else are the blessings which Moses services here and which Jacob uttered in the for alleged place but they sure warrant that God would show himself gracious to the tribes of Israel? And yet is this no impediment but that they should have many troubles, many wars, and many temptations. And therefore let us not think that because God accounts us for his children and has pity upon us, therefore we be exempted from all vexation, so as we shall live on our ease, and all things shall fall out to our lusts and liking, for yet notwithstanding we shall be afflicted and molested. Therefore let it suffice us that we have God on our side, who will at length set us up, and give us such deliverance and issue out of all our miseries, that we shall thoroughly perceive that he holds on our side. As long as we have that, let us pass patiently through all the tribulations which it behooves us to suffer.
It follows that Gad saw that he had a portion of the law maker hidden, and yet nevertheless that he should go with the princes, to execute Gods justice and judgment. Moses rehearses that which was already come to pass concerning the tribe of Gad, and excuses them for defining to have their portion beyond the Jordan, that is to know the country of Og, King of Basan, and whatsoever else had been conquered before the death of Moses. It might seem that in this case the two tribes of Gad and Ruben there to be condemned for their overhasty eagerness in the setting to have partition made before the people will come to the land of promise. But yet does God and law of it with condition that they should require that partition. And how was that? That country had else line desert, and had served to no purpose. Hereupon the two tribes alleged that they had great store of cattle and good pasture, so as they might leave their wives and children there, and not be in charge with the whole host. Again they alleged that in the meanwhile their cattle should prosper, and the country be inhabited. As touching their own persons, they offered to go with the rest of the people, and to die there rather than not to discharge their duty in the right of brotherhood. Moses then excuses the request made by the tribe of Gad that they might dwell beyond
Jordan, and have their portion and inheritance there. Therefore he says, that they had a hidden portion of the law giver, [or at the law givers hand]. This text has commonly been expounded thus, he saw that this should be the grave of Moses the Law giver, but that is over cold and not worthy to be spoken of, notwithstanding that some stick to it. And why? Because we should be never the surer of the sense, which yet notwithstanding that some stick to it. And why? Because we should be never the surer of the sense, which yet notwithstanding is as fit as any can be. For to what end is the excuse of Moses comprised here? Namely that he should have a portion at Gods hand in that country. As if he should say, that Gad was led by good discretion, when he desired his dwelling place beyond Jordan. If a man should reply, How so? Was it not Gods will to reserve the distributing of the inheritances to his people by the hand of Joshua?
And again, was it meet that the country should have been conquered before? But that was not done, and therefore there was rash dealing in this case, or at leastwise there was overhasty desire. If any man reply after that manner, Moses says that the portion was hidden, and he terms it a portion from the law giver. Whereby he signifies that Gad attempted not anything but that which was lawful and permitted. For it was well known that it was Gods will that the said
Land should be conquered after an extraordinary fashion, and that it should be possessed and put to good use, and that some benefit should be made of it while all the rest of the people went to conquer the Land of Canaan. So then, the word Lawgiver may better be referred to God, than to Moses. For so God be obeyed, all things shall go well.
Men will perchance find fault with our doings, but let it suffice us to have God for our warrant, when we shall not have offended him, nor withstood his ordinance. The meaning then of Moses is, that Gad knew he demanded not aught which was not conformable to the purpose of God: and that in so doing he was not to be blamed, forasmuch as he had followed Gods ordinance.
Again, he terms it A hidden portion, meaning that he did not take his part by violence, but that he took it as a thing belonging to him, and which was lawful for him to do. For although it fell not to him by lot, but by consent of the people and of all the other tribes, yet notwithstanding, God declared that it was his will it should be so, and that it was good. And why? For it was a hidden portion, that is to say, God had fore-appointed it to that use, and he would not that in that behalf they should follow the common rule, nor that they should tarry till the common partitions were to be made by lot. And thereupon it is said, that he should go with the Princes, that is to say with the rest of the tribes, to execute Gods justice and judgment to Israel, so as his dwelling in that country should not hold him back to deceive his brethren, and to fail them at their need, but that notwithstanding they saw they might have bidden in a fat and fertile country, yet he would not enjoy his state, but follow the wars still until all were at an end, and that the Lord had given rest to all the other tribes. Now we see what Moses meant in effect.
And by this place we be put in mind, that in all our doings, we must have an eye to Gods will. For as soon as we swerve from that, there remains no excuse for us, what colour or covert so ever we pretend.
Here then is a good rule to discern between good and evil, namely that if men submit themselves to Gods ordinance, so as they attempt not anything, nor take liberty to do one thing or other, except they know it pleases God it should be so, then shall all things go well. And it is a lesson well worthy to be marked to the intent we wander not in our life, nor stand in doubt and grudge of conscience, to enquire of the things that are to be done. Then let us always have Gods will before our eyes, to do what so ever he calls us, and then let us not pass though men slander and condemn us, so we may be acquit before God, that ought to suffice us. For we see whereupon the acquittal which Moses sets down here to justify the tribe of God, is grounded, namely that he saw that he had portion from the law giver, that is to say, that he might require the present partition, without gain standing the will of God. For it is Gods justifying of us that makes us to stand upright, and contrariwise as soon as he pronounced the word to condemn us, we must needs tumble down though all the world should hold us up.
And this word Law giver is to be marked well, for it is the same whereto S. James had an eye, where he says that there is but one Law giver, who can condemn and destroy, and who can also save. He shows us that it is not for us to give sentence against our brethren, for then we take too much upon us. Why so? Because (says he) there is none but God to whom it belongs to condemn or to acquit. And why? For he is the only judge and we be his underlings, it is his office delay loss upon us and to put us to the yoke under the which he will have both great and small to humble themselves. After the same manner it is said in this text that God knowing how there was a portion laid up for in with the law giver might lawfully required to have his partition made there (that is to know upon the hill of Basan) that he might not continually drive his cattle from place to place.
Now then we see that in the person of those whom Moses speaks of, we have a general rule, to show that when we follow the things which God liked of, and pass not beyond all bounds, it is good bad and for us to defy the whole world when they find fault with in our doings.
And on the contrary part when we have not God's word to guide us and rule us by the, not warrant of his will all that we can allege will be to no purpose. And why? For we beset in this world do none other end, but to do homage to God with our life. Now if we intend to obey him not fine, we must show it by the obedience which we yield to his word. That is the thing in effect which we have to gather upon this place.
Now it is said that he shall follow the princes of Israel to perform
God's justice and judgment. Here by Moses shows that God should not be turned away from God by the commodities which he was to enjoy. For although he had already gotten him a certain dwelling, and was no in a place of rest, yet notwithstanding he should not forbear to go suffer cold and heat to light upon the hard ground to follow the gods, to put himself to all manner of danger and to endure travel and all manner of pains of warfare. Seeing he ceased not to serve God in his calling, surely he was to be excused. And we have a good lesson to gather upon this place which is that we may then well enjoy the advantages which God gives us, when they hold us not back from the discharge of our duties and from employing ourselves faithfully in the things which God enjoys. For although a thing be lawful of itself, yet do we abuse it when we be hindered by it that we keep not on our way whither our Lord appoints us. And herein we see how there are very few nowadays which are not guilty of perverting the true and right use of all the benefits which God bestows upon them. We may well say that we have not stolen and that we do justly possess the things which God has given us, but yet for all that who is he which is not over cumbered with earthly cares, when he has goods and lands? Who his he which is not too much wedded to them and which rest not too much upon them? Who is he which does not so give himself to them that he minds not that heavenly life?
You shall see a great number which become called when God has once given them goods and other some become altogether blockish.
How many rich folk shall he find which are disposed to give themselves wholly to God? Nor, we see that they be held back as it lines and drops so as they be not able to step one step right forth, because their goods to hinder them. And even therein do we see a manifest condemnation so as there is no excuse to be sought for wherewith to shield ourselves before God. To be short, so soon as God gives us any forehand in this world or any commodity, by and by we be as it were tied here below and we drove back from him whereas we should rather go to him. We cannot set forth one step to go to him, it is pitiful to see how lazy we be in doing our duty. And we see that scarcely the hundredth man does determine with himself to follow God and his Hebrew, it is so lazy asked maybe. Always the fault shall be laid upon the goods of the world for packing us back from following the good which God calls us to him. but here it is said on the contrary part that God will then like well of our abusing of his benefits, when we be his people and when we seek to do justice and judgment that is to say, when we shroud not ourselves under pretense of for the impediments or under pretense of want of understanding as we see the common manner is to allege such fond excuses us these, I have bought a yoke of oxen, I have purchased them manner and other says, I have taken a wife and because I married, I cannot go thither as God calls me. Forasmuch then as we perceive that God's benefits which of their own nature ought to be spurred is to pick us forward our hindrance us to pluck us back, to the intent we may come to him with the earnest desire, let us enforce ourselves the more strongly to overcome all things that may hinder us of pluck us back.
Moreover whereas mention is made of justice and judgment, let us
Mark that it is meant concerning the contest of that country. Moses terms it God's justice and judgment after the common manner of the holy Scripture for these words here do signified the rule which God gives us. And that is yet one another not would point. For sometimes we may gather good doctrine even of one word, it is not for not that the Holy Ghost uses these excellent words of executing gods justice and judgment instead of saying, obey God. For thereby he shows that as long as men deal after their own fancy, they go crossing and crookedly so as there is no right dealing in them. I grant they bear themselves in hand that their life is well ordered, so asked no fault can be found with it for every man stands in his own conceit as says
Solomon. But yet for all that here God tells them from heaven that there is none other righteousness of justice and that whereof he himself is the author and (to be short that we do but go astray, and behave ourselves like wondering beast, if we be not grounded upon his word. Now let us see how the world has discharged itself here of.
It is a hard thing as may be told to hold ourselves under the obedience of God, that we that is not ourselves to invent some one thing or other. For howsoever the world go, this can never be altered that is to know that we obey God when we do justice and judgment and that in following our own fancies betake Crooker thereunto word ways and to be short that we do but range here and there without going forward.
And truly this circumstance deserves well to be noted. For at the first a man would not say it were justice and judgment do good to put all to the sword. For the very for which it is said that God should follow the tribes of Israel, was to go with naked sword to kill all the males of that country both great and small. And therefore in that case it might seem there was some cruelty. Yes, but yet for all that it behooved it to be executed for it was the just vengeance of God. 400 years before he might well have rooted out those people who had so forward and sowed excessive in all the wickedness that although God punished them with extreme rigor, yet must it needs be confessed that he had just cause to do it. Yet did he spare them and bear with them. But when their wickedness was once right, and come to the full growth pass had been said thereof to Abraham 400 days before then was it for God to execute his last sentence. And so let us Mark that although the dead thing which God commands us may seem strange to us and be may I lend some reasons against it and cast doubts of it, it is it not for us to be wiser than him ought to make any reply to shrink from obeying him, but we must go through with it. For it is a true proof and trial of our subjection, when God commands us the thing that may seem scarce good and yet notwithstanding because he speaks it, we hold our wits captive as we take no leave to say, I am of the contrary opinion I think it not to be reasonable. Let us not be so presumptuous asked to dispute against God, but though a thing seem evil to worse, let us think it good if he allows of it. That is the thing wherein we show that we be rightly obedient to him in all points.
Therefore when we hear God's justice and judgment spoken of, though the case concern the after routing out of all that ever is to be found in your whole country and putting of all the things to his word without sparing. Let us assure ourselves that it is not for men to be judges of good and evil in that case, but that look whatsoever God speaks, it behooves them to hold them to it and to rest wholly thereupon. For since the tribe of God his excused here for not enterprising anything against God and commended for doing justice and judgment in Ward, much more reason is it that we should endeavor to obey God when he enjoys us things which do much more prove themselves to be just and rightful as when he will have us to be dedicated to him in all holiness and to pray to him to put our whole trust in him to leave in good love without neighbours endeavoring to do service to every man and to be sober and stayed in all our conversation.
For in those cases his justice is apparent enough. We cannot replied that his due stranger thing for we have this record engraved in us beforehand that God requires not anything of us, which we owe not to him. Nature drives us thereto. Although he be unwilling their and that we have a malicious and forward lust in our hearts which draws us clean back, yet can we not say but that the things which are contained in God's law be just good and rightful. Since it is so, let us set their minds upon this lesson that we may give ourselves to him and break all the bonds that might hold us back, and specially that the gracious benefits which he bestows upon us, may not be so perverted asked to take vocation thereby to deal lewdly so as we should not still do our endeavor to give ourselves to the obeying of him.
Now it follows of the word that Dan ease as a Lions help, and that he shall go out of Basan. No doubt but that here Moses intended to strengthen that tribe of Dan, and to give them courage because they were few in number. There are tribe of no great reputation and they seemed not worthy to be made account of. Now, they which are so despised of the world and are of no force, credit, or countenance, are always in doubt, and think that one thing or other they shall be put to the spoil, or rather that men shall set their feet upon their throats.
For so much therefore as men beholding their own weakness do distressed after that fashion. Moses meant to exhort the tribe of Dan to put their trust in God and not to doubt but that he would maintain them, notwithstanding that they were few and had not whereof to get any great authority to the world Ward. And that is the cause also why
Jacob in blessing him cities, Dan shall judge his people as the other tribes of Israel. The word Dan signifies the judge and that name was given by the Patriarch Dan. For it seemed to Rachel, that God had condemned therefore rather that men had condemned have unjustly
Oh (said she) God has taken my case in hand, he has judged me and thereby it appears that my choral has been maintained of God for he has showed in the end that he condemned me not. And Jacob then takes hold of the speech and face, Dan, you shall judge. And in the Hebrew, this word judge signifies not only to give sentence in matter of controversy of acid does in our language but also to rule or governed and to have preeminence. And that is the cause why it is said such a one thing judge that is to say turned or ruled. And thereupon also does the book of Judges take that name because the judges, that is to say the governors had all the preeminence or the people. And thus then we see that what Moses meant in saying that Dan should be as a lion whelp. That is to say, that although he seemed never so weak and wanted wherewith to maintain himself to the world Ward, yet notwithstanding God would give him strength and he should be as a Lions whelp that leaps from Basan, (it was the place that was assigned him for his portion) and strengthen himself in such wise that he should be maintained and defended.
To be short, we have to gather upon this place that our Lord if it please him, we well enough preserve us in so much that although we be without defense and utterly unfurnished of these inferior help, so as we have neither any great number of people nor great riches nor great scope of ground, yet we need not be as straight for any of those things. For God is able enough to preserve us, so we put our trust in him. Will we then be safe and sure? They must not have an eye to our own power for that is the thing that spite God and kinds of his wrath insomuch that when men think themselves well at ease, because they have where with no repulse their enemies and the rich wealthy and strong that presumption of theirs must needs make God to believe them off all, that he may show to them that it is in vain for them to turn away from him and to put their trust incorruptible and transitory things. And it is just vengeance for we cannot put one drop of trust in any creature, but God cite is diminished and thereby, for we withdraw our faith from him which ought to be wholly shut up and as it were tied there. Again, on the other side when we be weak let us understand that it behooves us in anywise stiffly the God's protection that we may be brooded under his wings. And God seeing us to be little once will help us. Wherefore let us thereupon consider that he has power enough to withstand all our enemies insomuch that whereas to outward seeming we have not the strength of a Gnat, he will give us the strength of a lion or rather he himself will be a lion for us. As he uses the same similitude before and as he speaks thereof by his prophet Esau saying that he will rot like a lion to repulse did fury and violence of his enemies and that he will snatch up the pride and no man shall be so bold as to come near him to take it from him. Now then, when we be does assured of the goodness of our God, we shall never have wherewith to repulse all the practices of the world against us, how many perils so ever we see at hand and as it were hanging over our heads. And we have good cause to put this lesson in practice. For we see the malice of the enemies of the gospel, we see also how all things nowadays are so far out of order that by all likelihood be should be devolved every minute of an hour and although a great sort to never think upon it, it in very deed the night his continually upon our throat. And it is not for any man to flatter himself in this behalf, for then should we be too would dull-witted. It stands us in hand to consider our own dangerous that we may be quickened up to call upon God and to flee unto him for refuge. Then if we look well to our state, we shall perceive that our life hangs as attested so as that threatens us on all sides and we have no power to withstand it. The only remedy thereof is this that forasmuch as God has promised to maintain the feeble and weak things and that when in fight of the world all things have like to slip away.
Yet nevertheless he will have his hand and reach out to bless such as are so base and despised and to hold them under his tuition, that they may be in safety we must rest wholly upon him and learn to lean to him. And be at all things patiently through the power of that promise and without glorifying in God's not be ashamed to confess our weakness to the intent that he may utter forth his power and have it better not, when the world shall see that there was nothing at all on our side and therefore that we play not the being glorious folk who would always conceal their own weakness although it be known.
And what a fondness he said to be desirous to seems somewhat, when we have nothing in us? Is it not a fighting against nature? And that in so doing we fight against God. For it is the darkening of his glory, when we will needs blear mens eyes, and bear them in hand that there is that in us which is not. Therefore let us learn to acknowledge our meanness with all humility that we may provoke one another to resort to God and that although we be but a small handful of people and as it were utterly without strength of ourselves, yet notwithstanding we shall be defended from above, even when we can cast up to all perils here beneath.
After that Moses has spoken of Dan, he adds concerning Nephthalim, that he shall have even his pillow favor or of goodwill or a free goodwill for the Hebrew word signifies free bestowed love. Then shall he have his fill of God's free favor, and be replenished with the blessing of the Lord. Now as concerning Nephthalim, it is said in Jacob's blessing of him that he shall be a hind that can skill to escape danger they find him that is brought up daintily and that shall give goodly words such as will well content men. Hereby Jacob meant to betoken that this type should not be so greatly troubled with two of ours the other sites were but that it should maintain itself after another fashion namely by being mild and amicable and that his speech should be full of gentleness and courtesy, and that no man should molest him. and instead here of it is said that in this place that Nephthalim shall have his fill of God's free favor. The state of this type then was better than the state of Dan of God who had enemies and where continually assailed, because God had not given them a peaceable state. Now we know that all the riches of the world and all that ever we can be set besides is nothing worth if we enjoy them not in peace. To be short, the chief good thing that men can wish is to be void of grief and mistrust. This is promised to the tribe of Nephthalim, at leastwise in comparison of the other tribes. Not that the country also was not wasted in the end because of the unthankfulness of the people. But God shows here that whereas he intends to establish the people of Israel he would give to every of them his portion, and the blessings which he would bestow upon them should be divers, accordingly as we know well, that he deals not unlike with all men, not even with his own children whom he has chosen. Albeit, that he love them all and the father in common to them all yet does he handle them diversely. After the same sort was it with this people. Here then we see as in a mirror that God is not bound to govern his church after such a sort that every father full man should have the same thing that the others have. For God knows what is meet for us. One his hand and after one fashion, [one after another after another] And does God (says some man) take pleasure in such variety? For he knows that those things are for our behoove.
Although we knew none other reason, even this their sufficient that he does not anything but with perfect righteousness and wisdom and that ought to content us. But we see moreover and find it proved to us by experience, that is not good that all men should be dealt with all alike. And why? For we have diverse dispositions and the divers complexion us, all men are not to be fed with one kind of meat, nor all diseases to be cured with one medicine. God therefore uses diversity of obedience towards us after he has he perceives it expedient for us. And that is the cause why I said that the whole sum of God's blessings is a mirror to us to show us that he so distributes his gracious gives the his church is that every man has his measure and quality and yet notwithstanding that howsoever we fare, we must with all humility give thanks to God for that it pleases him to be our father [assuring ourselves] that although he give us not all that our flesh grace, yet will he succour us at our need and turn our sorrows to good, making them to serve our salvation. But it behooves us to Mark well the world that is set down here by Moses, where he says, that Nephthalim shall have his fill of Gods favor, and that he shall be replenished with his blessing. This word bless (as we know) is taken diverse ways in the holy Scripture. Sometime it is taken for praying. As when we bless one another, it is much to say as we wish well one to another. And vanities and attributed to God, it is also taken for benefiting or doing good to stop for when God says the word, that deed goes jointly therewith. God then needs not to wish us any good if we do but say that he will do us good we shall have our fill thereof and whatsoever is expedient for our salvation. Now then, God's blessing is a testimony and the effect of a free favor, goodwill and love which he bears towards us. But yet this for the love of God is as the fountain and than his blessing is as the conduit pipe.
Therefore whensoever we receive any good or prosperity, let us assure ourselves that it comes of God's blessing of us, that is to say of his uttering of his favor towards us, but yet must we ever resort to that free flow of his, whensoever we be so blessed at his hand.
For he would give us no show of his fatherly goodness, if he had not perceive us already for his children. And that is the cause why he deals so gently and kindly with us. Moses then has kept he is a very good order, in saying that Nephthalim should have his fill of Gods favor, and be replenished with his blessing. He sets down favor in the first place, for (as I said) that is the way the wellspring and afterward he adds the blessing which proceeds thereof, that is to say, the record which God yields by effect that he allows us and that he has adopted us for his children, in respect whereof he vouchsafes to powered out upon us all the stores and pressures of his goodness.
Now have you good lesson to gather upon this text which is that if we be desirous of prosperity, we must seek it at gods hand and not do as they do which wish enough, but in the meanwhile can lift up their hearts to call upon God. Look upon the wishes of this world, how they flee in the air, every man covets whatsoever most like this flesh and there is no end of wishing with they would, I would. And whereas men speak after that fashion, yet shall he is scarce find one among 100 which their necks himself to God to save Lord you know what is meet for me word safe I beseech you to send it me.
Forasmuch than as men are so gadding, and naturally it's them but to flickering in the air after their vicious and in the meanwhile they occupied not themselves in prayer and supplication. Therefore it behooves us to Mark well the text where it is showed us that all prosperity comes of God. And moreover we must understand that when God utters his favor in that wise, it is because that he of his own free goodness has vouchsafed to love us so as we must not seek the cause thereof in ourselves, as though we had prevented God or as though we had gotten aught by our own deserts, but [we must understand] that God is favorable to us because he has loudness notwithstanding that we were unworthy of it. Thus you see then that from the conduit pipe whereat we drink we must go up to the Fontaine and to the Springs head that that is to know, to God's free goodness which is highest in deed he asked the only cause of all the benefits which we are received at his hand.
Now last of all it is said of Nephthaly, that he shall possess the South and the West that is to say, the sea, for so does the speech import.
Wherein Moses prophecies again of the state of that tribe. And let us always bear in mind how it is God that speaks beast things to show that he has a care of that people. And that people was a mirror of the church, yes, and in old time it was the church in whose whom we be now succeeded. Wherefore let us assure ourselves that God will always have a fatherly care of us. And although he governed all the nations of the world in general by his Providence, if the senior to us and that shall we be in that we shall be under his direction, and that he will so maintain us as we shall know that nothing happens to us by his will in so much that one hair shall not fall from our head, but by his appointment.
In the end he concludes with Aser, true it is that Jacob in his blessing of Aser, face that he shall have a country that his fruitful of corn.
Here it is said that he shall be honored for his children and that he shall be acceptable to his brethren. We see then how God has distributed to every of them according to his own will and therewithal all that it was not lawful for any of the tribes stoop the armor against him but that it behooved all of them to be contented that every of them should receive the portion that was given him.
And again, that all of them should think thus with themselves, we have all one God and one father although he'd deal directly diversely with us as touching our bodies, yet will he have us to have buried all fast meet together our school he has called all to oneself from inheritance. Lo, what we have in effect to bear in mind.
But here is no mention made of the tribe of Simon. It is alleged that there were idolaters. And what elsewhere all the other tribes also. We know that all the Israelites were alleviated from God, there are all backsliders, all the whole country was infected with abomination and in the end the very tribe of Judah was corrupted. It was meet then that all should be buried. Others say that Simon was companion to Levy, and therefore that Moses had already repaired that which had been spoken against Levy and Simon which ought to surveys and that God gave him no peculiar blessing because of the cruel deed which they had committed together but that it was enough for him that he was comforted in the person of Levy. Albeit we have not a better for the more likely conjuncture that this, that although Simon was than a content us of the body of that people, yet God gave him no several blessing but left into lavish and yet notwithstanding, that he was not destitute of all comfort forasmuch as he knew that his fault was forgiven him as we have seen before. And likewise our Lord has something give an inclining of his favor through somewhat dimly, so as we may be not named, not have the things so clear as we could well find in our hearts to have it, but our Lord makes us as it were to lift up his grace like poor hungry souls, we shall have some dark promises and we shall find them with the leave, but yet howsoever we face we must understand that we must not be out of heart.
Therefore when our Lord shows not his goodness so largely as we could decide we must fall to the examining of our faults whereby it is possible that be have provoked him in such sort that we be unworthy to have him returned to us out of hand but he is fine to deal with us as a father that will show some sign of displeasure to his child. nsomuch that although he says, well I forgive you, yet will he not take on his child. Insomuch that although he say well, I forgive you yet will he not take home his child to him to make him a Cockney in his house, he will not say to him, I will take you but he will say they will not utterly disclaimed him, I will take them still as one of my household and yet for all this, the child shall dance attendance, he shall see his fathers countenance very strange the word seem so as he shall dwell still in doubt and in suspense. Even so was it between Simon and God. Our Lord showed not openly to him that he was minded to receive him, but yet for all that he did not in the meanwhile at deadly cast them off. Although he gave them not such warrant as was the sight, to show that he would admit him to may see, yet (as we have seen before) he might perceive by the blessing which belong to them both and was it were common to them both, because it was uttered in common by the mouth of the Patriarch
Jacob, that God did not banish him altogether out of his house.
Howsoever the case stand, we see that to rejoice in God and to receive his creatures gives in such sort as we may have our mouths always open to glorify God, and also to be disposed thereto all our lifelong, it behooves us to behold here as in a mirror that seeing God is our father and that we be partakers of the adoption which is made in our Lord Jesus Christ by whom he has drawn out of the destruction and Gulf wherein we were plunged and has received and chosen us to be of his flock. The same ought to suffice us and to make us to call upon him and to bear the afflictions patiently which he sends us and to learn also to give him thanks for his maintaining of us in this mortal life, and not to be so gross and gobbling up his benefits us not to consider that he continually gives us some taste of his goodness and fatherly love towards us. Therefore let us have the skill to apply all these things to our own profit that we may be more and more confirmed in belief of the immortal inheritance whereunto we be invited.
Now let us fall down before the Majesty of our good God with acknowledgment of our faults praying him so to us from us as we may not be sorted in our wicked lusts and affections, nor Satan so they which us with the pleasures of this world that we should be estranged from our God, but that seeing he has once vouchsafed to call us to the knowledge of his truth and that his all seeking is to draw us unto himself, we on our side men come to him and every of us so do his endeavor afterward lives may be dedicated to his honor and men may know that he reigns among us in with the deed and that we shoot at none other Mark but frame ourselves in all points and all respects according to his loss and holy ordinances. That it may please him to grant his grace not only to us, but also to all people and nations of the Earth et cetera.
On Monday the 13th of July,
1556 The 198th Sermon, which is the
eighth upon the 33rd Chapter
26 There is none like the God of Israel, who rides upon the heavens to help you, and whose glory is in the clouds.
27 Your dwelling place is the Everlasting God, and under his arms shall you be forever, He will put thin enemies to flight before you, and say, destroy them.
28 Israel shall dwell in safety alone. The eye of Jacob shall dwell upon a land of corn and wine, and his heavens shall drop dews.
We can well enough confess in one word the greatness and highness of God, but yet you shall scarcely find one man of a hundred, which yields to God that which belongs to him. For every man will needs have his share of it, as though it were a booty or a pray. For proof whereof, who is he that presumes not either upon his courage, or upon his credit and authority? And by these means God is robbed of his glory. On the other side, if we perceive any danger, which of us trusts and rests upon God? Which of us sets his heart upon him?
Nor, we be utterly dismayed. And what else betokens this, but that after we have declared with our mouth that God is almighty, that he governs the world, that nothing can let him to perform me what he lifts, we show by our doings that we believe none of all those things, or else that we be not fully and thoroughly persuaded of them? And therefore it is not for naught that the scripture does so magnify God to us, declaring to us that we cannot sufficiently consider his infinite highness and power which is in him and do whatsoever he has ordained.
And that is the thing whereto Moses had an eye in this text where he said, There is non like to God, right. This word is taken for Israel or for the Church, as we have seen heretofore. Now at the first blush a man would think that this doctrine were superstitious: specially being directed to such as even from their childhood were trained up in the law, and had the doctrine preached to them. [A man would think (I say) that it were needless] to tell them that there is none like to God. For who denies it? But (as I have said already) it costs nothing to say so; but yet for all that, we be so fore-possessed with the leasing and darkness of our unbelief, that we cannot glorify God in such sort as to rest upon him, to call upon him, and to hold ourselves persuaded and resolved, that all shall go well with us, so God do pity us.
Let us mark then that in this place Moses speaks not to the unbelievers, such as never wish what the majesty of God is: but to such as had heard the law, to such as had had their ears beaten with teaching. And wherefore does he it? I have told you already that we be so inclined to distrust, that every little temptation will overthrow us out of hand.
Now we ought to rest upon the promise that is given us: namely that God will guide us, and defend us, so as we shall not be overcome. But we see how we be dismayed every minute of an hour, and we have need to have Gods power showed to us to confirm us, and to know that which is said here, that is to know, that there is not any like to God. And therefore when we see the world set itself against us, and Satan still practicing one thing or other; let us always resort to this conclusion, that if God be on our side, who shall then be against us?
Not that we shall not have many enemies, or that as in respect of ourselves we shall not have much ado to resist them: but that yet notwithstanding, God will win the upper hand of them. The way then for us to put this lesson in use, is that when we see all the force of the world bent against us, we consider with ourselves that all is but smoke in comparison of the inestimable power of our God, who will always be in a readiness to succour us.
Now hereto Moses adds, that God rides upon the heaven for our aid, and that his majesty is upon the clouds. This serves to confirm the doctrine which we have heard before. And although it be sufficiently expressed already in one word, that God has not his like; and that he deserves to be so exalted above all the world, that when he is spoken of, all things ought to stoop; according as it is said in the Prophets; that as soon as his majesty appears, the Sun must lose his light, and the Moon must be darkened. Yet I say: Howsoever the case stands forasmuch as we conceive not his infinite glory and power: therefore it is said that God rides upon the heavens, and that his majesty is above the clouds. As if it were told us that all creatures are under his feet, that they be subject to him, and that he can weald them as he lifts. For if God were mingled with the wordily things, there would be a combat betwixt them, there would be many encounters, and there would needs be rushing against him. When one man comes against another, it must needs be known which of them is the stronger to drive back his enemy. If God then were in equal and like degree with his creatures, what would come of it? But whereas it is said, that he rides upon the heavens, and that he surmounts all things: thereby it is done us to understand, that he has subdued to himself and to his dominion, whatsoever things may make us afraid. For although
Satan be called the prince of this world although it be said that he fights against us from the air, and that he is above over our heads: Yet notwithstanding he comes not at all at God, he is fine to stoop under him. So then in this text we see our unbelief. For when we have gotten the knowledge of all things, if we know not God, what is there in us but utter ignorance and beastliness? For is it not the chief point of our wisdom, to be so grounded in our God, that we can call upon him, and flee to him for refuge in all our needs? That we doubt not of the assuredness of our salvation, so he kept us? If we have not that; all our life is but wretchedness.
And by the way we have to note, that whereas the holy Ghost takes so great pains to persuade us what manner of one God is, and that his power is infinite: it is because we be always doubtful and wavering, so as there is no staidness in us. Insomuch that although we have heard that God governs all things, and that he has sovereign dominion; and although men assure us thereof, and it be told us never so often times; yet cease we not to have still some fancies or others, which darken our understanding; we enter into I know not what speculations, and therewithal we be tossed and turmoil with a great sort of troubles that come upon us: And being so overwrought by our own fantastical imaginations, we know what it is for us to trust in God, and to lean to his power. Let us understand (I say) that in this text, the holy Ghost meant to put us in mind of the beastliness that is in us, to the end to waken us, that we may learn to magnify the glory of our God, better than we have done, specially considering that all the things which are not to make us afraid, are nothing in respect of him. For he is able to subdue both Satan and the world, and whatsoever else is against our salvation: yes, even all those things must yield themselves to his service whensoever he lifts.
But let us also mark well the speech that is set down here, that God rides upon the heavens to our aid. If there were but mention made only of Gods majesty, and that he were exalted above all; we should already have some matter to make us to lean to him: but yet might we enquire whether he would have pity upon us, and whether he would disappoint the things that are against us, because we be not worthy that he should utter his power to our benefit.
But here Moses says expressly, the look what greatness and power
God has, he will apply it to our welfare, that we may be maintained and defended. Therefore when we hear that God will be almighty to the intent to aid us, and to provide all our needs, it is a thing whereon we take a sure and infallible resolution. Here then is nothing omitted or forgotten; for on the one side Moses thrusts down all that ever may seem high, showing that God has all things under his feet, and that he can well weald them as he lifts. And therewithal he shows [on the other side] that God will be favorable to us, that he will help us, and that he will always be ready to succour us. So then, if we conceive God in his high majesty, although he seem to be far off from us, and we to be as wretched worms creeping on the ground, and he surmounting all that can be seen how great Excellency so ever be in them: yet nevertheless, let us assure ourselves that he vouchsafes to succour us, and will have that mighty power of his linked in inseparable bond with our welfare.
And that is the cause why Moses adds, that his dwelling place shall be on high, or that the sovereign God shall be his dwelling place, and that his arms are always under him. Truly, this word dwelling place is expounded as if it were meant that God is the harbor of his servants, after which manner it is said in the song of Moses in the nineteenth Psalm: Lord you has been our refuge from generation to generation. And this kind of similitude is very often set down, to show that we should be set open to wind and rain, heat and cold, if our Lord preserved us not, and that we were not harbored under his wings. This interpretation then were very convenient and profitable, namely that the dwelling place of the sovereign and everlasting God is a sure abode, and therefore that it is for our behoove to get us under him, for there we shall be in safety, and we shall be well lodged as it is said thereof in the four score and eleventh Psalm. And (as I said before) it is a doctrine which is to be seen almost in every lease of the holy Scripture, albeit forasmuch as there is great briefness in the words, and there is no more said but the dwelling of God everlasting: it will come also to one point if it be taken, that Gods abiding is everlasting, so as he fleets not as we see that we do, who are fine to trot up and down here beneath in the world, without any certain stay. What is the life of men, yes, even of those which think themselves to be lodged in their nest, never to go out of it? Yet must they walk here and there. And in very deed there passes not one minute of an hour without some change of us. Though a man sit still or lie still, yet bears he changes continually with him, and he himself changes in the conceits of his mind; and he is ever as a shadow. Like as we see a shadow continually fleeting to remove from the one side to the other: even so is it with men. I say they be continually fleeting, which shows well that their life slips away. But contrariwise it is said, that Gods abiding is everlasting, according as S. James says that there befalls no shadowing to him. It is God (says he) in whom there is no trouble, so as he is not to be compared to us nor to any other creatures. For we be variable, and in continual moving; there is a certain stirring which carries us from place to place: But in our God there is a sure staidness, which we comprehend not here. .To be short, the intent of Moses was to show, that if we put our trust in God, then come there never so many turnings and returning, that heaven and earth may seem to run together, so as to day there is report of war and tomorrow of famine, enemies approach, and sudden encounters come, insomuch that we be besieged with a thousand deaths, and the world is continual wavering; storms arise on all sides, and we be as on the sea, where is no stay for us to rest upon: yet nevertheless we may well be always in quiet. And why? For the dwelling of our God is everlasting, and therefore being under his hand and protection, let us not be afraid of all the things that may happen to us from elsewhere. For we must not measure our God by the things which we see with our eyes, and which beset us here beneath.
Now remains that we apply this doctrine to our benefit: and although we be driven to live as pilgrims in this world, and to be subject to many changes: yet notwithstanding let us not cease to put ourselves still into the custody of our God. And forasmuch as we know that he will maintain us; let us overpass all the storms that rise against us, and let us overcome all the storms that rise against us, and let us overcome all temptations. By what power? Because he that dwells in heaven has taken us into his keeping; he will defend us, for his abode is everlasting. So then, he is so gracious to us, that we shall not perish, though it seem that we should be swallowed up everyday, by the dangers that appear to us. And to the end we should be the surer hereof, it is said, That his arms are below forever. Some refer this to the people of Israel, so as the arms of that people should never faint, so long as they were upheld from above: that is to say, they shall have an invincible force so long as God is their aid. Which thing is true.
But the words of Moses import it not. His intent and meaning rather is, that Gods arms are here beneath, seeing he has already told us that God rides upon the heavens? These things seem to be repugnant. For if God have his seat on high, how shall he have his arms so low? It is because he fills all things, so as not only his essence is infinite, but also his power: and it is spoken of set purpose, because he will have us to perceive it by experience. If it were said that Gods arms are in heaven; it would well serve to maintain the Angels; but as for us, we should nevertheless quake and be afraid whensoever we were threatened with any mischief; we should look here and there, and continue dismayed without any remedy.
Here therefore the Holy Ghost remedies such temptations and chase that God's arms are here beneath. Although then that God should a book in his Majesty although that are soften us be think upon him we must needs be ravished with all reverence to worship him with humility, seeing that we be nothing and he's above all. Although it behoove us to worship God after that manner by abusing ourselves utterly, yet ought that to be no impediment to us that we should not know his power to be near to us, that his arms are reached out to us and that he will make the strength of them to be felt even he had and show the open proof thereof. And why? For he will have a care to keep those whom he has chosen and directed, even those which trust in him, which rest upon him and which flee altogether to him. It is than a notable point of doctrine when Moses makes such a description of God that on the one side he shows us how we ought to behave ourselves lovely in thinking upon him and on the other side comfort service in saying that our God disdains not to succour us, and that for proof thereof he puts down his arms here below, not that he is not also in heaven as they have said before, but our faith sake, in respect whereof mention is made of these nearer most parts. If we look upon our life, truly there is nothing but frailty in it. Again, we be beseech with so many enemies, our see is horrible to see and moreover infinite that do menace us. But what? God's arms roundabout us, we be fenced with them and that for more days than one. For as God is unchangeable and has ever abiding seat, so his arms also abide here forever and he will never be weary of succouring us. Let us trust to that and then maybe be always have fooled boldness and even in the midst of all troubles of this world, because our salvation is in gods hand saw us we need not to be afraid or to doubt.
Now after this, it is said that he will drive a way that any before us, saying, destroy them. We have seen heretofore how gods church is never without enemies because Satan who is the Prince of this world the smooth the wicked continually to vexed the children of God. If the devil where quite and clean done every, then truly we might have peace in the world. But forasmuch as he has the greatest multitude of men in his hand, who are forward by kind and we know that he's whole seeking is to destroy us, therefore we must prepare ourselves to have our us long as we be in the world. The condition his heart, but yet must we bear it patiently seeing that our Lord has so ordained and therefore seeing he will try our faith and obedience by staring up enemies to us, let us yield our necks to him. But yet moreover we have the need to be succoured at his hand, and to have them fight for us or otherwise what would become of us? In that therefore ought we to have full trust. Wherefore let us be contented and although we must needs be troubled and sustained many brunt, and leaving continual care forasmuch as our enemies cease not to prepare no battles against us, yet notwithstanding let us stay ourselves upon this, that our Lord will not leave us in our need. The meaning then of Moses is that God will so stretched out his arm that all our enemies shall be put to flight insomuch that although they come with never so great violence against us, so as it may seem that they've should bear down all things before them, yet and overthrow all things with their breath, yet notwithstanding God will stand before them as in respect whereof ye see hereafter termed our shield.
To be short we see after what manner God's arms are here below.
They be not ideal, but they be occupied in driving our enemies any.
And we bond not to vexed ourselves out of measure, when God exercises ask with store of temptations, but to stand always upon this ground (as I said) that our Lord will fight for us and that by resting upon him, we shall get the upper hand.
Now he adds, that he will say, destroy them. If God put them to flight or drive them away, why he says he that we shall destroy them? Here may seem become contrary. For if God do all, it seems that he leaves nothing for us. But Moses has very well expressed, how it comes to pass that we get the victory of our enemies. Indeed it is God that fights, but yet we will have us to be instruments of his power. As for us, we could not abide anyone assault, unless we were strengthened from above and (to be short) that God himself governed us. For we be utterly unprofitable, insomuch that there is not one drop of strength in us, and that strength which we wean we have, is but leasing. You see then how God works in such wise that we be maintained by him whatsoever we have beat welfare of life, we must father it and all wholly upon him and acknowledged ourselves to have it from thence. And if we will needs make such a partition as the Papist do, and say that we were together with God so as there is a concurrence [or meeting together] and that we do help him. It is a renouncing of his aid. So then, let us learn to let God alone with that which he sees namely that all our welfare consist in him. Yet notwithstanding, he applies us to his service, so as we seem to be doers thereof. And that is a thing wherein the papist beguile themselves. They spoke of freewill and of man's abilities and to their seeming be bark wonders. There confers in deed that we had need to be helped by God and that he had need to succour us with his grace, but yet do they always make us companions with God. And why?
Because they see well that to serve God to resist temptations to walk in uprightness of life and to ensure the corruptions of the world, the faithful are fine to enforce themselves to take pains to bridle themselves, to become as captives, and to fight against themselves, which cannot be done but with great difficulty.
For, to be patient in their adversities, there are fine to hold themselves us locked up and sort to bridle and overmaster their passions, as they may be tamed. Now then, when the Papists see the faithful take such pains, they imagine that they do it of their own power. But the matter is not whether men take great pains and whether they labour till they pant or not, but to know from thence that proceeds. Now we say it is of God and so there remains not any share of men nor ought whereas of them may glory. God dries away his enemies before him and yet nevertheless days, destroy them. Lo, how God on the one side destroys our enemies, and therewithal also commands us to vanquish them. But how can these agree? Oh, yet is it God that does all. And although he seemed to set as a word, that we are able to do nothing. No, but yet we do endeavor. Yes, so far forth as he uses it, and according to the measure of his grace so as we must not think we have it of our own growing. To be short, man has nothing of his own in this case, neither does the Holy Ghost be in anything. But yet are we not ideal, for our Lord keeps us occupied and makes his grace available in us and causes it to bring forth fruit and we be the instruments thereof. So then, we have now the meaning of Moses which is that although here below we leave not in an earthly paradise, but our enemies do vex and trouble us on all sides and it seems that we should be swallowed up by them, yet ought we to walk on constantly under the protection of our God. And why? For his arms are come down to us, to succour us by his power, which shall vanquish all that ever is the against our welfare, so we on our side do suffer him to utter his power in us, and we behave ourselves as his instruments. For although he be the doer of all, yet (as I said before) he does us the grace to do it and will have they were to be as it were ours. Not push us up with presumption and overweening as though be taught ourselves to have anything, but that we should so much the more acknowledge his goodness towards us, in that he attributes and impacts to us the things that he sees, and will have it to be reputed as our own.
Having spoken after that fashion, he adds that Israel shall dwell safely alone by himself. Here Moses had an eye to the state and condition of that people, because God had called them out to set them there as in a nest by themselves. True it is that the country of Jewry was not separated out from all the other countries but yet had God cast his met lines there, as we have seen in the last chapter going before and that he had set the bounds and borders thereof of purpose to harbor that people that. Howsoever the case stand the people of Israel were separated from all other nations. They had indeed some traffic with their neighbours, but yet had God gathered them together as who would say you shall be purified, that you may not more leave in the corruptions of this world. And that could not be done, but that the rest of the world must have them and shake them off. For when men despise us, we also on our side do disdain them again. The neighbours of the Jews then decided nothing so much as that the memory of the Jews might have perished. To the state of theirs had Moses their respective seeing that Israel should dwell safely though he dwelt alone by himself. As if he should say, indeed it is like enough that they shall be in the peril of many dangers because of our Lord will not have you to be mingled with other nations, but will have you to be as a little body close knit together. It may well seem that you should be as straight, but it is enough that your God has you in his custody, therefore be contented with him and with his aid, and you shall dwell safely. Furthermore, it is not to be doubted but that here Moses meant to give a continuing lesson to the whole church which is the thing that self safe and well assured of our salvation although she see not have self fenced in the world not to have fortress, walls, weapons or any other such things wherein men are wounded to trust, but rather is utterly destitute of them all. And why? For we be in the hand of God. Then if we will yield God the honor which he deserves, when we see nothing here beneath, that they have surer safety, let us learn to go straight to him, and to make such account of his power us to conclude that we need not to fear anything to be on our side. For if we will have our safeguard here beneath, our Lord will be nothing to us, neither can we say that it is he in whom be put our whole trust. If we seek the inferior means, and that as soon as they fail us by and by our hearts for the, then if there is nothing but hypocrisy in us and we shall ever be Wray on our distrust. You see then how the true trial of our faith is to hope in such sort for succour from Gov. God that although all the world fail us and we see nothing about us that we give us courage, yet we assure ourselves of safeguard [at his hand]. That is the thing which this text imports.
When we have digested this lesson, we shall far much the better by it all the time to our life. For on the one side we shall be drawn away from the weenie imaginations which deceive us. As soon as we have anything here beneath that makes for us, or if we be anything before hand, we do as it were despise God, that is to say, we think not that we have any more need of him. When they have their garners and cellar well stored, God upon God to be fed at his hand? Indeed they will say that pattern has other men do, but yet there is nothing but filth in them, they bear themselves in hand that they be sufficiently provided for, so as they come not to God for any need. In like case is it with them which are healthy and strong, they consider not the bitterness of their life. To be short, so long as things fall out to our mind and he said in this world, we be so dazzled with it that we resort not to God, nor know what it is to be guided and governed by him.
And therefore that is exercise ourselves in this lesson, that it behooves us to dwell in heaven, that whensoever God lifts to leave us alone that is to say to bereave us of all maintenance, so as we be destitute of all helps to trust to, yet for all that we must not be out of heart. And the reason his, because our safety consists not in any of the things which we discern without natural sense us, but in gods defense. True it is that we perceive not he's hand but by his feet, for it is invisible. But yet we make us to perceive his succour continually, if we receive his word and when he shows his goodness to us, his power goes jointly therewith. And therefore first of all, let us be withdrawn from the being self be means which are warned to deceive us and secondly that is due this honor to God that we put our trust in him, knowing that since he has care of our welfare, we shall be in safety.
And this ought to prevail more nowadays, that ever it did. For it is said expressly of the reign of our Lord Jesus Christ that if a man shall dwell safely under his vine and under this fig tree. Seeing then that our Lord Jesus Christ calls us nowadays unto his protection, let us boldly rest upon him. Albeit that all things go against us and worldly helps fail us, yet howsoever we far let us stand fast and let this saying be well printed in our remembrance, that Israel shall not fail to be safe though he be alone. And why? Because God his escape where and his welfare depends not upon the states of this world, it is enough for him that God has taken him to his custody.
And he adds immediately that the eye or fountain of Jacob was upon the land of corn and wine and that the heavens should drop ground use. Here by Moses betokens in effect that if we be God's people, he will have a care to sustain us and that because we have need of sustenance, he will provide us thereof according to our necessities.
So as he will give us meat and drink sufficient. True it is that the Hebrew word which he uses, may be taken both for an eye and for a fountain. And indeed the Hebrews called foundations eyes, (if you mark them) have the shape of the eye in a man's body. If we take it for an eye in this popper acidification, it is as much as to say that God's people shall have their site continuously upon corn and wine and that God will give them sufficient sustenance. For they dew shall come down from heaven, but shall make the ground to yield fruit. If we should take it for a fountain, that was somewhat hard. I grant it is said in the Psalm, you that be of the fountain or wellsprings of Jacob, but that is because the Patriarch Jacob was the wellspring of that people. And it could not agree to the present text. And therefore let us content ourselves with the natural sense of Moses which is that God will make us feel and show us by experience that we shall receive sustenance at his hand as long as we be in this world. Of the truth, bread and wine are not the chief things which he ought to seek at gods hand, at least it much then we see he has a care of this corruptible life. And that ought to make us to stay up higher. For when we see that God vouchsafes to feed our bodies, ought we not to conclude that it is much more likely that he will feed ourselves which are much more dear to him? The good then which we receive here beneath ought to serve to make us to stand up our trust about the heavens to seek better life at his hand which we cannot as now comprehend. And therefore of no small importance is this promise where it is said that God will always make his people see and feel that he is their foster father, that he gives them: and wine for their sustenance and that he will send them dew from heaven to keep the ground from catching up so as it may have moisture and sustained those which otherwise should abide hunger. You see then that the thing which we have to remember upon this place is that we be of gods flock and we shall not be destitute of any needful things. For even as in respect of this transitory life, we shall fed and nourished at his hand. And when the octane sustenance at gods hand, it is to encourage us. Let such as poor take pains and pray to God to bless their labour, because it belongs to them to sustain those that are his.
Lo, how the poor ought to be still unto prayer. And if they have little wherewith to sustain them, let them consider that God intends to try their patience and yet that in the meanwhile he makes that sustenance of theirs as slender as it is to turn into Manna, so as they be sustained therewith. Let not the great sort be puffed up with pride, upon that they have their life in their own hand, but let them understand that it behooves them to have recourse to God with all their goods. For if they have not to regard of him, let them assure themselves that he can well consumed the corn in their garners, the gift of the kneel, and that's in the oven, yes even consumed the bread in their bellies, so as is said of receiving nourishment by it they have nothing but corruption. Let us know then that God must be fine to perform that which is declared here that is to know that our eye they be upon the land of corn and wine and that it behooves us to consider that it is he to whom we be beholden for all things. I grant it may fall but that we shall not have such abundance us we would wish, and as our flesh just for, but yet, as I have said already, God shows that he forgets not his servants and that although he give them but a small and slender pity, yet they have wherewith to content themselves because they receive sustenance at his hand. Therefore as long as we be to pass through this world, Seth it suffice us that God vouchsafes state to sustain us and in that so doing he shows himself a father towards us to the intent we should go on still and keep on our way to the heavenly heritage whereunto he will bring us to make us enjoy the things fully and perfectly whereof we have knowledge as now but in part.
After that manner ought we to put the said lesson in practice. For when the Holy Ghost speaks of the temporal blessings which God sensed his children, he means not to call them there as if he should say seek no greater things, but contrariwise because we be reachless and slow, and cannot step one step without stumbling except we be upheld by God and specially we could not have the stateliness and constancy to say, let us put ourselves into the hands of our God, let us yield to him and in passing through this world, let us not be held back, assuring ourselves that gods providing for all our necessities is to none other end but that we should look upon to him, That (say I) is the end whereunto we ought to refer all the promises wherein our Lord sees that he will have a care of our life. Therefore let us make this lesson available wherein it is said that he's I shall be upon a land of corn and wine. True it is that we shall be threatened with many necessities, so as we shall in continual anguish, yet notwithstanding if we have an eye of God's blessing, we shall hope that he will guide us to the end and that he will make us to the perceive that he has good sufficient wherewith to maintain those that are of his household. Yes, and to sustain them in such wise, that by yet abundance which he will give them, he will show them also that he is able to sustain them even as if it were with nothing. For when God gives us abundance and fruitful us, then we see that he lays forth his treasures and that (as has been declared heretofore) he will lay abroad the treasures which were (as it were) hidden under the Earth.
But when we have every deed dear and scarce year, which seems unable to find almost to the one half of the poor people, if our Lord makes the same to suffice, and we past it clean over, in the end we know that our Lord provided for us and showed a far more wonderful Providence than if he had given us wherewith to fill our bellies and that we had wanted nothing. So then, howsoever the world go, let us learn to call upon our God. If we have sustenance, let us understand that it is not for us to trust thereto, but to do us to know, that when God is liberal to us, we must consider that he lays forth his riches because he has a care of our life. And we have not sufficient provision, let us resort to him assuring ourselves that he is not debased and that although he showed that not his bountifulness to the view of our eye, yet he has wherewith to sustain his servants.
And therefore let us call upon him and put the thing in practice which is showed us by our Lord Jesus Christ which is to crave of him our ordinary bread from day-to-day.
Now let us fall down before the Majesty of our good God with acknowledgment of our faults praying him to make us perceive them better and that we may be so touched with repentance as it may make us to submit ourselves wholly to the his truth and to fight in such wise against our own affections are so that our battle may be spiritual against Satan and against all his attempts, until he have attain to the victory that is promised us at such time as we shall be perfectly meet to our Lord Jesus Christ to be partakers of the glory of his resurrection. That it may please him to grant this grace not only to us but also all people and nations of the Earth et cetera.