Sermons on Deuteronomy
On Thursday the fifteenth of
August 1555 The 58th sermon which is the
first upon the eight Chapter
1. Keep all the commandments which I have commanded you this day to do them: that you may live and increase, and go in and possess the land by right of inheritance, which the Lord swore to your fathers.
2. And be mindful of all the way where through the Lord my God had made me to walk these forty years in the wilderness: to the intent to afflict and try me, that he might know what is in your heart, and see whether you would keep his commandments or no.
3. He afflicted you, and made you to endure hunger, and fed you with manna which neither you, nor your fathers knew, to make me to know that man lives not only by bread, but that man lives by all that ever comes out of the mouth of the Lord.
4. The raiment has not won upon me, neither had your food been swollen all these forty years.
Here again Moses showed people, God gave not his law in vain, but that his will is to have it kept and that is the way for us also to share better by it. True it is that whensoever any man speaks to us in Gods name, we must have our ears open to hear what is told us: for by that mean does faith come. But yet must we bring our hands and feet with us also, to offer them obediently unto God and to employ all the power that he had given us in his service. Therefore let us not come hither only to have our ears beaten with the things that are preached unto us: but let us also apply them to ourselves. Instruction must be matched with practice: or else we shall never know what had been showed to bear in mind. Moreover let us mark, that Moses think it is not enough to have said these things at once and away: but he repeat them again for a larger confirmation. Look, said, he, that you keep the commandments which I given you not to the end you must know them at your fingers end or be able to utter them with your mouth: that is not enough. But you must put them in execution. And to confirm this matter the better, he added a promise saying that you must live and increase and go into the land which the Lord your God did swear unto your fathers. This has been expounded already here to for and there remain no more to do but only to renew the remembrance thereof according also as we see that was the intent of Moses or rather of Holy Ghost. Now the, our Lord allures us to him by promises, of purpose to give us better courage to serve him and he do it of his own free goodness without being bound there to. For he needed no more but to say the word: he had authority to command us what he lived and it is our part to obey him. Why then does he had his promises, but to win us by lovingness like a father, who though he have all sovereignty over his child, does the nevertheless gentleness in promising, to intent his child should serve him with the cheerful heart? True it is that the child is bound thereto beforehand by nature: but yet when he sees his father so right towards him, as to offer him more than his duty: it moves him the more, if he be not too unkind and lewdly disposed.
Therefore let us learn that in this case God stoops to us, as if he were a moral man. Yet is not that any derogation to his majestic, but rather a record of his infinite goodness in that he said not his right with rigor, but forbidden it and apply himself after that fashion unto us, does the things which he knows to be meet for our rudeness. And therefore whenever we hear that God promised to prosper us, if we honor and serve him. Let us understand his so doing is of free goodness, to win us the better and because he is love to rigor towards us as he might do. But yet for all this, we must not imagine that he is bound to yield as any recommence or reward for our service. For it is not for us to enter into account in this behalf, as though we could win anything by it, but we must receive whatsoever he offered us as of his free gift, knowing ourselves to be so much the more bound unto him.
Moreover let us mark what had been told us therefore, namely that the land which Moses promised here unto the people had been promised already four hundred years before, when none of them all was yet borne and therefore God had not an eye to any of their desirers. But now he said that they should enjoy the promise which God had made them of his own mere goodness. And so we have together in effect, that all you ever we receive at Gods hand, springs out of none other fountain than only his mere mercy because he is good, because he had pity upon us because he had not any respect to our worthiness but only to himself and because it pleased him to be dutiful towards us. Mark for a special point but yet for all you if we will well enjoy his benefits, if we will have them audible to our solution and if we will have the continual possession of them, we on our side must look to answer to grace by God that with us. And how shall we answer it? Merely not by thinking away from him, nor by refusing things he offers us to draw us to him. But by knowing the right and lawful use of the benefits which he bestowed upon us so as we love him and glorify him for them and every of us spend himself in his service. Therefore whoever our Lord shall have done us any good, let us understand that fame comes not for aught on our behalf, but rather we be so much more behold unto him. And to the end we may possess and enjoy the same benefits and they may profit us to our souls health, let us be well advised there with all we be more provoked thereby to serve God, for as much as he shows himself so liberal towards us. That is the thing in effect which we have together upon that text.
Now Moses adds that the people must bethink them of all the journey whereby the Lord their God led them. This bethinking of themselves was very needed. And if we were wise and well advised, we would think us better than we do of things which our Lord showed us throughout all our life. For both the adversaries and also the promises which he send us are instructions which we ought to mark well and this present life is as a school wherein we ought to call mind that lesson both evening and morning. But what? Although
God do the offer of a good school master and never leave teaching of us, yet there is none of us that taken seed of it, but by time is love, we by like children that are hardened or become true so as do master what he can, the child does but laugh him to, he guides not his mind at all to learning, but his wits are wandering abroad and either he gives himself to solace and loudness, or else runs joy up and down the trees when he should have his book in his hand. At the same point are we, for we have the book open before us and as long as we be in this world, God teaches us by all manner of means to love him and to fear him and to put our trust in him and submit ourselves to his good will. If he send us blessings, it is to this end that we should learn to give ourselves wholly over unto him, if he afflict us, it is to waken us, that we should live in his fear. If he send us any need or hold us in any distress, it is as a quickening of us up to call upon him and to see flee to him for refuge. If he give us any taste of his favor, it is to the end we should be the better confirmed, not only that he will help us during this mortal life but also that he will bring us to the kingdom of heaven, and thereof must we be full resolved. Thus you see how God never sees to rehearse our lesson to us. And yet does none of us give head to it, but we wander away in our own imaginations, the pleasures of this world do carry us away, and every of us is so consumed with the vanities that we have no life at all to think upon our God, or upon the things that he showed us.
Yet notwithstanding, it is not for taught that Moses says there.
Bethink you of the way where through the Lord you God had led you.
True it is that the people of Israel had particular instructions so as a number of things be fell them in their traveling through the wilderness which belong not unto us in these days. But yet was that a figure of mans life. The wilderness wherein the people were by the space of forty years was a mirror of their earthly way sharing of our, where through we must pause until God take us hence into his rest, likewise the resting place of the land of Cannon (accordingly as it is named in the fourteenth and fifteenth psalm) was a warrant of the candle life that is prepared for us, and wherein we shall no more be tossed and turmoil as we be in this world. Now seeing it is so let us not that as the Jews were exhorted to remember the journey wherein
God had led them through the wilderness. So now the chief point of our duties is to consider that in as much as God governs us, we live through his fatherly care so as he guide all our steps which we have to God o or come. And it behold us to be think us well of all the time of our life, and to consider slowly what we have had experience of in this world.
True it is that we think often times both upon the good and upon t he evil which we have received, but that is clean contrary to the intent of our God. For our thinking upon our adversities is not to known them to be as rods wherewith God beat us for our chastisement. No, it is but to free and chase against him and together mattes to grudge at, saying what will become of this? Shall I always be new to begin? It should seem that God indeed to confirm me presently for my affliction was great enough before, and was it me that he should increase it yet more? After man do we gather a sum of the miseries which we have felt from our childhood to our old age. Howe about that is but to shape ourselves against God, whereas we should rather think thus, go to my God had not cased to chastise me even from my childhood upward. And if I had returned unto him, surely he would have spared me, but he was fine to double his stripes and to hold on still because I have always waxed harder and harder and rebelled against him. And ought not to have fulfilled me if I had not been quite pass grace? But yet for all this, I hold on still mine accustomed trade, nevertheless he ceased not to waken me up with afflictions. He is that I should shelter in my own dung and yet do I continue still in stubbornness and what will come of it in the end? After this manner must we quicken ourselves and call to remembrance the whole time of our life or else we shall never be think us of the advisories that we have endured but with murmuring and grudging against God. In like case is it with prosperity. If God make us to prosper and afterward cast some affliction upon us, we be the more greed at it, in so much instead of saying with Job, we have received good at the lords hand and why should we not receive evil also. For when he does us good he is not unwilling to continue it and his ceasing of it is not for that he is become regard or unable to do us good any more but because he knows it to be expedient for us to be so exercised, that he may try to our patience and so ought we to think. But what we on the contrary part say thus, it comes to my mind that I was well at mine ease, and I had this and that. To be short, we could find in our heart to serve
Satan, so we might have prosperity and we see to make ourselves merry bearing ourselves on hand in by meanwhile, that it is but lost labor to serve God. Thus we see how men turn to the clean contrary, both the prosperity and the adversity of God send them. But when we should we learn anything, our remembrance is very short, for if God have afflicted us for a time, we never think of it after. Indeed as long as the cross indeed, we can still to sigh and to play the hypocrites and so pretend that if God would out state to abate his rigor, we will become little angles. but as soon as he withdraws his hand from us, our nature falls by and by to his old bias, we do but shake our ears a little and we never think more upon his corrections to do ourselves any good by them. If God send us any prosperity we have forgotten them out of hand. In so much that when we have once crammed ourselves full, instead of yielding him thanks, we fall to kicking against him like our pampered as shall be declared in the two or thirteenth chapter, you see that our wits are very short in remembering the way where through God had led us. As touching good, they serve us not to stir us up to love our God, and to put our trust in him and to call upon him. As touching adversaries, it serves not to humble us, not to make us renounce world, nor to cause us to be think us of our sins that we might be sorry for them and crave forgiveness but rather to the clean contrary. Now then seeing we be so salute, we have the more need to mark well this text and the exhortation on that Moses make to us here that we may remember the way whereby God lead us. So then let us daily have an eye to the things whereof we shall have had experience during this transitory life. How had God deal with me ever fine I was born? I have waded through ten hundred thousand miseries and he had delivered me from them all and ought not this to make me think him to be my father and to put myself wholly into his protection? Again I have been cumbered a number of ways and God had always had an eye to me, and brought me home again to himself. Now often times have I tempted him, casting myself up to the spoil and running into the snares of Satan? And yet my God would not let me perish. Now ought not I to perceive his goodness therein? Ought I not to be take myself to his keeping with the future trust. Moreover my God has gifted me with a great sort of afflictions and should I still rebel against him?
Shall I not be tamed for all the stripes that I have received at these rides? Shall God have lost his labor in chastising me? After this manner must we be think us both in our prosperity and in adversity and that not for once and away, but with such imprinting of it in our hearts as we may have it so intrigued there it may never be blotted out. That is the thing which we have to remember upon this text of Moses.
Now he speak expressly of the afflictions which the people had endured in the wilderness as if he should say that these afflictions here are profitable for men, so they can use them well, and refer them to their right end. It is not without cause that Moses utter this thing here in as much as it seemed at the first, that we cannot think upon our adversity without grief and grudging so as they should provoke us to repay against God and consequently to shrink away from him. For we know there is nothing more against our nature, than to be poor, sick, diseased or afflicted with any misery. There be things we hate. And therefore when God smitten us, it seemed to be the next way to withdraw us from him. But Moses tell us that if we were so wise and well disposed as wisely to apply to ourselves the affliction that God send us, you should rather teach us to return home to him.
The Lord your God (says he) has scourged you. And to what end, to know what was in my heart, and whether you would left keep his commandments or no. Here Moses show first that Gods instruction of us in an examination to try what we bee and how we be minded.
Indeed, prosperity also is a good trail to beware what is in men hearts, for if a man be anything at ease, he over shoots himself, and pleasures corrupt us and utterly dull us. If a man be rich, whereas he was taken to have been slowly and meek, he will beware his pride and cruelties. If a man be in authority, he becomes intolerable. And for you see that God may try what is in us and take experience of it, even by making us to proper. But yet is poor set down here of set purpose, because it is the mean whereby God try whether we be subject to him or no, and why? For patience is a singular virtue, but how may it be known that we be patient but by the adversity.
Therefore when God send us adversities that are hard and troublesome to us, then does he as it were lay open our hates. For if we abide quietly under his hand and suffer him to deal with us according to his good will, so as we pray his name though he handle us roughly, it is a token that we love him indeed. And that hypocrite taken no place at all in us. And therefore it is not without cause that Moses intending to show how God try us and proceed us speak here expressly of afflictions.
Now we have together upon this text, that it is no wonder though
God afflict us diverse ways, and why so? For it is expedient for us to be fit and to have it known what is in us. There is not a more needful and profitable thing for us, and that is done by afflictions. Therefore must we submit ourselves to them and understand that they never be spirituous or more than need. Mark that for one point. Yes and unto the same end must we apply this saying of the apostle, that it is the very mean whereby to try our obedience. For he said the same word, and utter down Jesus Christ for an example. For although he be the mirror and pattern of all righteousness, yet was he sin to pass under Gods courage. And why? Even to the end that his obedience might be known. And that which is showed us in the person of our Lord Jesus
Christ, good reason would that the same should be accomplished in us that are his members. Now is there anything more requisite than to know whether we be obedient to God or no? And that is not known but by adversity. When things fall our contrary to our desire, and God handless us in such sort as ourselves and nature strive against it. when we be in the case, if we can hold ourselves in subjection to God, to say, indeed Lord this is hard for me to bear, it goes against my stomach it is clean contrary to my nature, but yet however I say I renounce mine own will. I would sin how health, but sit in pleased you to have me sick, your name be blessed for it, I could find in my heart to be rich, and to have mine own case and pleasure, but you will have me to be poor and needy. I would be in honor and credit and you will have me to live in reproach and shame and good reason it is, O, Lord that we should have the humilities to submit ourselves to whatsoever it pleased you to send us, and not that we should follow our own knowledge.
When we be come to such a sacrifice of renouncing all our afflictions and all our own will then is our obedience rightly known. For what matters are it to say amen, when God followed our desires, and hand let us according to the liking of our own filth? How is there any virtue in us? And therefore let us remember will this text, where Moses tells us that God afflicting of us, is to try to what we be. For we might set a fair face upon things, and pretend to love and honor God and yet notwithstanding all should be but counterfeiting and leaving. But when we be handled roughly and God shows himself as our enemy, so as we be provoked to rebellion and would same virtue against him if it were lawful. And yet notwithstanding we continue still as lambs so as we bow down our necks under his yoke, and forsake all our own affections to obey him that is a due try all of us. And that is the cause why the holy scripture like adversity to a furnace. Like as gold and silver are tried by fire, for not God be same to try and examine us by afflictions.
But here it might be determined whether God do not know what we be without trial? Let us mark that it is not to be furnished that God is ignorant of anything or that he need to try us after the manner of men but it is the common speech of the Holy Scripture to attribute the things to God which are particular to men. For if it should speak to us master according to the worthiness thereof, we should be utterly punished and yet know never them what we said to us. God therefore to utter himself is same to descend from his own highness and to transform himself to the end we may know so much of him as is for our behold. To be short, let us understand that God know what is in mens heart though he should let them alone as they be. For it is said in the Psalms, shall not he that made the heart know it? Yes, but yet for all that, it behold us to be brought to the touchstone. Not that God has any need of it on his behalf, but it is done for our own sakes.
Now then, whereas it is said in this text, that Gods will was to try the people of Israel, let us mark the meaning thereof is that God intended to show indeed, and to beware in truth what that people was of whom it was his will to have open record and proof to the end they might not use any oddities to keep their naughtiness from discoursing. Now then God afflicting of us is not for that he has any need to sit us narrowly, but because we on our side have need to be sorted. For we be how man because wonderfully we of their own strength, so long as God let them alone in rest, they think there is nothing but substantial stoutness in them.
But if God do but prick them, by and by the commandment which was hidden within before. Such as made fair whether before and were very skillful in preaching of Gods goodness and in teaching men how they ought to rest thereupon, fall to gnarling of their teeth when they themselves are afflicted, and can no more tell what penalties is, or how to glorify God. Therefore is God same to draw us for into this light. For as long as he handled us get, we dwell as it were in court, and we lie hidden in darkness. But as soon as adversity comes we learn to perceive what we be. Whereas before there seemed to be nothing but perfect obedience in us, then we perceive how our self is full of stubbornness and we could find in our heart to withstand God.
That then is the trial which Moses speaks of.
Therefore to be short, this text must be referred to ourselves and we must take need to apply it well to our own benefits and consider that we be utterly ignorant and that the love of ourselves due to blind us, and quire stop our eyes, that we be besotted with, until God have cleansed us of it indeed and showed us our own shame by open proof. Again it is a good trial also when God to give us power to bear out afflictions patiently. For we have cause to glorify him for his upholding of us by his hand, and we must always believe we could not endure anything, unless we were strengthened by the Holy
Ghost. Therefore we have overcome any temptation and passed through any adversity meekly. Let us assure ourselves that God invade us, and for you see it is a good trail that come to us by afflictions and that it is the way for us together instructions by this text, where it is said that God afflicting of his people, was to end to search what was in their hearts.
And here is express mention made of the heart. For it is not enough to have a fair show to the world ward. Those whom God let alone in quiet and pleasure, may well have many goodly virtues worth of commandment. But in the meanwhile their heart is hidden and wrapped up within, so as it is not known what they be until God discourage them. For prosperity is a clock that hidden much uncleanness If a man delight in his riches, in his credit, in his quietness, or his ease, men see not what he is but rather do stay upon the outward appearance, which do even dim and dazzle their eyes.
But in the meanwhile they look not upon that which is within. And like as a fair agreement may hide many foul deformities. For does prosperity hide a man that he cannot be known what he is. But if God afflict him, be lays him bare by and by, in as much that if he have any wise in him, then it appeared both to himself and to others so as we be drive to humble ourselves whereas before we had nothing but vanity in us to deceive ourselves with all. And whereas we stood too much in our own conceits, now we see there was no cause why we should do so thus you see what Moses mean in saying God intended to try what was in his people hearts, by afflicting the after fashion in the wilderness.
Now hereby we see yet better the thing that I have touched before namely the afflictions are more than necessary and profitable for us.
And therefore let us learn to bear them more patiently than we have been want to do, seeing our Lord has laid that condition upon us and that they be furtherance of our solution and there is not anything wrong and deadlier to men than to be so blinded as not to know what is in themselves. Seeing that man is transitory, wherein can he glory but only in God, who is his power and strength. Now then if he be so proud, as he not only despise him of who he hold all the things but also fallen to push with his horns against his majestic in despite of him. Is there anything more perilous? No and yet cannot this be amended otherwise than by affliction. Ought we to take sickness in evil part, seeing that God do thereby make us to renounce our own nature, to draw us to himself? No, and therefore let us learn to obey our God and let us be think us of this lesson whomsoever we e so sorrowful in our afflictions and when we be tempted to grudge against God, let us think thus, very but yet is this to our benefit.
Indeed it is hard and troublesome but God played the purification and purge us of our disease which else would be deadly and is incurable by an other means. That is the thing which we have to note, that we may fare well by the warning that Moses gives us here.
Now he added immediately that God had suffered his people to endure hunger and shift and had fed them with manna which was a food that they were not acquainted with nor yet their fathers and that this is doing was to the end that they might know, show man lives not only by bread but by the every word that comes out the mouth of God does man live. Here Moses mean to give a particular lesson which is that God teach his people to seek their substance in him.
And it is a very good lesson. Truly, when we say that God gives us our daily or ordinary bread, it seemed at the first blessing to be but a children thing. And smoothly men teach little children to pray unto
God, when they would have their breakfasts. Yet and in every deed there are a sort of overseeing fools who nevertheless do take themselves to be very wise, and are affected to be great doctors which have held opinion that it is no need for Christians to pray to God for bodily sustenance but that they must tend to a higher and more exquisite perfection. Yet but in the meanwhile is it not a tending to great perfection when we can pray God to be our forefather, and when we can know how his goodness toward, yes ? Yes, and for proof thereof, wherein do the belief or unbelief of men show itself most?
Surely even in the maintenance of this transitory life. Indeed that is not the chief point of our faith.
For we must look up to the everlasting inheritance that is promised us. But yet is the thing true which I say now, that is to with that our belief and also our unbelief show themselves more in that behalf, than in any other. For if a man can trust in God that he will maintain him in this moral life. Surely he will also hope for all the rest. And on the contrary part, when we want food, our have not helps at our own wishing by and by we be out of heart and vexed with uniqueness.
And for our unbelief beware itself in the earthly life. Now therefore let us mark well that we have greatly profited not only for one day but also for all our life long when we have once learned thoroughly to commit ourselves to God providence to be fed by his hand and to receive sustain by his grace. When we become to that point, then are we mounted very high, and thereby we shall learn to trust in him for the heavenly life and for all things belongings thereunto. And so is Moses meaning in this text, namely that the people should be thoroughly pervaded that God will nourish them and that they should not trust either in bread or wine or in any other food, but consider that it is Gods particular office to maintain them by his power. Let that serve for one point.
And Moses alleges the seeding of the people with manna in the wilderness. The lord did let them endure hunger, and send them manna from heaven as a warrant to assure them that he will always be their father. And although he make the earth to yield the fruit in bringing forth both corn and wine and although you have both flesh and fish, and white meat to nourish you with all, yet do not they God cease to maintain you by his power. Therefore you must look that way, and not have you mind tried to the dead creatures as though they gave you life, or as though you received your strength of them.
Assured yourself it is you God that nourishes and fulfills you. And truly manna continued not always with the people of Israel. But if God work a thing for time, we must profit ourselves by it ever after although the thing continues not to still. If we should remember the things that God showed us, no longer than we see them with our eyes, we should be too brut. Therefore when we have once seen any instruction, we must bear it in mind all the days of our life. In like case is it concerning the Manna. God fed his people with it by the space of forty years. Now must we learn thereby to the wordless end, that we be fed by the same power whereby that people was. Indeed the means are fare other, of we nowadays do eat of the bread which the earth yields and we have other kinds of food to sustain us with all but is that any derogation to the heavenly power? Is it not God that breathed life into us, so as we be sustained by him? Yes, and therefore whatsoever we eat bread, let us learn not to stay upon that but to cal to mind that God nourished his people without bread, without mine, and without any other water. And to what end? He brought not that miracle to have it buried. Was it but only to the end that people of that time should be taught by it that God was their father? No, no, but we must apply the same theory to our instruction in these days too, that is to wait, that although God send us bread and wine, yet he ceased not feed us still for all that. So then let us mark well that the miracles which God had brought nevertheless must serve for our instruction, although we behold them not presently at this day. And specifically whereas here is mention made of the manna, let it be an everlasting present to us, to teach us that God has a care of his creatures and t hat we have our substance and purification at this hand, so that although he make the sun to the shine yet does he light come from himself, and although he give strength to the earth, so as we take substance and nourishment from out of the bowels of it, yet is at he himself that work after that fashion. And let us always hold this for a rule, that our life with all the opportunities thereof depend upon the only hand of God sand that we must have our whole recourse unto him. That is the meaning of Moses.
Howbeit to the end we know is yet better, we have to mark first of all, that whereas he said that man is nourished by every word that comes out of the mouth of God, he speak not but of this present life. There are which take into to be spoken of the spiritual life of our souls.
Indeed it is a good doctrine of itself, we live not only in this life as Oxen and asses but we have also a better and excellent life in as much as God quicken our souls by this words, and knitted us to himself so as he uphold us by the power of his holy spirit which is the fountain of life. All this is true, and it behold us to acknowledge it so t o be as I said before. But yet as concerning the understanding of this text, Moses goes no further but to show us that we have by every word which proceed out of the mouth of God that is to say we live by the blessing which God gives us,. For the doctrine that he treated of here, is not that our souls are quickened to salutation because we be taught by the Holy Scripture. Moses meant not that thing, but rather he showed us that bread has not any power of itself, for as much as it is but as dead thing. And can a creature have power to give us moving? No, can a dead thing have power to give us life? No, surely that can it not. How then can bread and wine which have no life of themselves be able to give life into men? How can they make us to live? If seemed that we gather strength of bread. For what a man is brought low with overlong sustain and pined hunger whereas he was a good ass half dead before, it he eat meat, by and by he is as it were renewed and set up against. Indeed bread is manna and to refresh men and God served his own turn by it but yet for all that, shall we tie our life to bread and wine?
No, but we must consider that although God have set that order in nature: yet notwithstanding it serves not to bereave him of his praise, nor to rob him of his right, but rather his uttering of his power by his breeches, serves to show that he has them all in his hand and can dispose of them after his own good pleasure. That is the thing which we have to remember concerning these words, where Moses says that man lives by the word which proceeds out of the mouth of God. And indeed we cannot have a better expounder of this text, than our Lord
Jesus Christ, for he applying this text himself shows that he should be sustained by thrusting in God, although he wanted bread. Indeed
I cannot dispatch this matter at this present, but yet must leave their somewhat of it in any to the end that the rest may be the better set forth tomorrow. See then how our Lord Jesus Christ expounded the words of Moses. He was tempted by Satan to turn stones into bread.
And it what the intent was to not be really as though he could not have lived without bread, but he shows us that although he wanted bread, yet he should not fail to be sustained by the power of God, his father. For why? It is not by great that man to lead, that is to say, God is not bound by any necessity to use bread, when he will sustain us. If an earthly father will sustain his children, he must needs have great and if he have none, he will be and say, alas my children I cannot but be in great grief of mine, to see you in this necessity. If I could see the you with mine own blood I would do it. So then, a father shall not always have where with to maintain his children, but it is not so with God, for he is not bound to any necessity. Now then does but failed through the whole world? Is there such drought asked the earth can be yielded no substance customer yet does not God fail to be Almighty still and to have wherewith to maintain those that are his.
Thus you see how Jesus Christ did bear back the Devils temptation by telling him that we must not imagine God's power to be shut up within his creatures but that we must learn to trust in him not doubting but that he can find means well enough to maintain us, yes even though all things fail us. If he give us bread; let us eat of it, for we must not tempt him. Bu if all means help fail, let us betake ourselves to him that is almighty, and to his only power, which shall always have his course, though there be no mean help at all. You see then how Moses meaning is that even in respect of this transitory life we must not be so beastly us to hang our groins upon the bread and meat, as though our life hidden there. But when we have wherewith to feed ourselves, let us lift our rise up word to acknowledge that it is God which has set that order of nature to stop and again, if we have literals let us be contented with it and pray God to make it an effectual as though it were manna from heaven, so as one more cellmate lead us and make us justice, sits be and all the abundance of the world. And if we be driven to poverty, let us proceed yet further and pray God to supply our want and let us put this sentence in practice, that man lives not only by bright, that is to say, he is not sustained lonely by the sword in remains, but although he were but utter necessity and wanted all things yet would not God fail to succor you. And therefore let us resort unto him and to the secret power whereby we be sustained that we may be so maintained by the same as we may have leave in him and by him and all through his only mere goodness.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to pity us and that seeing we be so wretched creatures that although he have a care to bring us back again to him, and yet notwithstanding we would find strive against him, it may please him to purchase us from all stubbornness as our whole seeking may be to submit ourselves to his will. And that he suffer us not to be given still to our own wicked affections and to the lusts of our flesh, but rather that he correct them, yes, and that in such sort as we may seek to mount up old and to pass in such wise through this world, as we may always remember that it is but a way faring, to the intent we may keep on still to the Mark where our Lord calls us. That it may please him to grand this grace not only to us but also to all people and nations of the earth, &