Sermons on Deuteronomy, Sermons · Sermon 198
On Munday the xiij. of Iuly, 1556. The CXCVIII. Sermon, which is the eighth vponupon the xxxiij. Chapter.
26 There is none like the God of Israel, who rideth vponupon the heauens to help thee, and whose glorie is in the clowdes.
27 Thy dwelling place is the Euerlasting God, & vnderunder his armes shalt thou be for euer. He will put thine enemies to flight before thee, & say, destroy them.
28 Israel shall dwell in safetie alone. The eye of Iacob shall dwel vponupon a land of corne and wine: and his heauens shall drop dewes.
WE can welynough confesse in one worde the greatnesse and highnesse of God: but yet yee shal scarcely find one man of a hundred, which yelde…h vntounto God that which belongeth vntounto him. For eueryevery man will needes hauehave his share of it, as though it were a bootie or a pray. For proofe whereof, who is hee that presumeth not eyther vponupon his owne vertue, or vponupon his riches, or vponupon his courage, or vppon his credit and authoritie? And by these meanes God is robbed of his glory. On the other side, if wee perceiue any danger, which of vsus trusteth and resteth vponupon God… which of vsus setteth his heart vponupon him? Nay, we be vtterly dismayed. And what else betokeneth this, but that after wee hauehave declared with our mouth that God is almightie, that he gouerneth the world, that nothing can let him to perfourme what he listeth; we shewe by our doings that wee beleeue none of all those things, or else that wee be not fully & throughly persuaded of them? And therfore it is not for nought that the scripture doeth so magnifie God vntounto vsus, declaring vntounto vsus that wee cannot sufficiently consider his infinite highnesse and power which is in him to doe whatsoeuer hee hath ordayned. And that is the thing whereunto Moses had an eye in this text where he sayd, There is none like vntounto God, ô right. This worde is taken for Israel or for the Church, as wee hauehave seene heretofore.Deut. 33.5. Now at the first blush a man would thinke that this doctrine were superfluous: specially being directed to such as euen from their childhood were trayned vp in the lawe, and had the doctrine preached vntounto them. [A man woulde thinke (I say) that it were needlesse] to tel them that there is none like vntounto God. For who denyeth it? But (as I hauehave sayd alreadie) it costeth nothing to say so; but yet for all that, wee be so forepossessed with the leasings and darknesse of our vnbeleefe, that wee cannot glorifie God in such sort as to rest vppon him, to call vppon him, and to holde our selues persuaded and resolued, that all shall go well with vsus, so God doe pitie vsus.
Let vsus marke then that in this place Moses speaketh not to the vnbeleeuers, such as neuer wist what the maiestie of God is: but to such as had heard the lawe, to such as had had their eares beaten with teaching. And wherefore doeth hee it? I hauehave tolde you alreadie that wee be so inclyned to distrust, that eueryevery little temptation will ouerthrowe vsus out of hande. Nowe wee ought to rest vppon the promise that is giuen vsus; namely that God will guyde vsus, & defende vsus, so as wee shall not be ouercome. But wee see howe wee be dismayed eueryevery minute of an houre, and wee hauehave neede to hauehave Gods power shewed vntounto vsus to confirme vsus, and to knowe that which is saide heere, that is to wit, that there is not any like vntounto God. And therefore when wee see the worlde set it selfe against vsus, and Satan still practising one thing or other, let vsus alwayes resort to this conclusion, that if God be on our side,Rom. 8.19 who shall then be against vsus? Not that we shall not hauehave many enemies, or that as in respect of our selues wee shall not hauehave much adoo to resist them: but that yet notwithstanding, God will win the vpper hand of them. The way then for vsus to put this lesson in vre, is that when wee see all the force of the world bent against vsus, wee consider with our selues that all is but smoke in comparison of the inestimable power of our God, who wil alwayes be in a readinesse to succour vsus.
Nowe hereunto Moses addeth, that God rydeth vppon the heauens for our ayde, and that his maiestie is vppon the clowdes. This serueth to confirm the doctrine which wee hauehave heard afore. And although it be sufficiently expressed alreadie in one worde, that God hath not his like; and that hee deserueth to bee so exalted aboue all the worlde, that when hee is spoken of, all things ought to stoope; according as it is sayde in the Prophets; that as soone as his maiestie appeareth, the Sunne must lose his light,Esai. 13.10. & ye Moone must bee darkened. Yet I say: Howsoeuer the case standeth forasmuch as wee conceiue not his infinite glorie and power: therefore it is sayd that God rydeth vppon the heauens, and that his maiestie is aboue the clowdes. As if it were told vsus that all creatures are vnderunder his feete, that they bee subiect vntounto him, and that hee can wealde them as hee listeth. For if God were mingled with the worldly things, there would be a combate betwixt them, there woulde bee many incounters, and there woulde needes be rushing against him. When one man commeth against another, it must needes bee knowen which of them is the stronger to driue backe his enemie. If God then were in equall and like degree with his creatures, what woulde come of it? But whereas it is sayde, that he rydeth vppon the heauens, and that hee surmounteth all things: thereby it is done vsus to vnderstande, that hee hath subdued to him selfe and to his dominion, whatsoeuer things may make vsus afrayde. For although Satan bee called the prince of this worlde, although it bee sayd that hee fighteth against vsus from the aire,Iohn. 12.31 Ephes. 6.12. and that hee is aboue ouer our heades: Yet notwithstanding hee commeth not at all at God, hee is fayne to stoope vnderunder him. So then in this text wee see our vnbeliefe. For when we hauehave gotten the knowledge of all thinges, if wee knowe not God, what is there in vsus but vtter ignorance and beastlinesse? For is it not the chiefe poynt of our wisedome, to bee so grounded in our God, that wee can call vppon him, and flee vntounto him for refuge in all our needes? That wee dout not of the assurednesse of our saluation, so hee kept vsus? If wee hauehave not that; all our life is but wretchednes.
And by the way we hauehave to note, that where as the holy Ghost taketh so greate paynes to perswade vsus what manner of one God is, and that his power is infinite: it is because wee bee alwayes doubtfull and wauering, so as there is no stayednesse in vsus. In so much that although wee hauehave heard that God gouerneth all things, and that hee hath soueraigne dominion; and although men assure vsus thereof, and it be tolde vsus neuer so often times; yet ceasse wee not to hauehave still some fancies or others, which darken our vnderstanding; wee enter into I wote not what speculations, and therewithall wee bee tossed and turmoyled with a great sorte of troubles that come vppon vsus: And beeing so ouerraught by our owne fantastical imaginations, wee knowe what it is for vsus to trust in God, and to leane vntounto his power. Let vsus vnderstande (I saye) that in this text, the holy Ghost meant to put vsus in mynde of the beastlinesse that is in vsus, to the ende to waken vsus, that wee may learne to magnifie the glorie of our God, better than we hauehave done, specially considering that all the things which are wont to make vsus afrayde, are nothing in respect of him. For he is able to subdue both Satan & the worlde, and whatsoeuer else is against our saluation: yea, euen all those things must yeld themselues to his seruice whensoeuer he listeth.
But let vsus also marke well the speeche that is set downe here, that God rydeth vppon the heauens to our ayde. If there were but mention made only of Gods maiestie, and that he were exalted aboue all; wee should already hauehave some matter to make vsus to leane vntounto him: but yet might we inquire whether he would hauehave pitie vponupon vsus, and whether he would disappoynt the things that are against vsus, because wee bee not worthie that hee should vtter his power to our benefite. But here Moses saith expresly, yt looke what greatnes & power God hath, he wil apply it to our welfare, that we may be maintained & defended. Therefore when wee heare that God wil be almightie to the intent to ayde vsus, & to prouide for al our needes, it is a thing whereon we take a sure & infallible resolution. Here then is nothing omitted or forgotten; for on the one side Moses thrusteth downe all that euer may seeme high, shewing that God hath all things vnderunder his feete, and that he can wel weald them as he listeth. And therewithall he sheweth [on the other side] that God will be fauourable vntounto vsus, that he will helpe vsus, and that he will alwayes be readie to succour vsus. So then, if wee conceiue God in his high maiestie, although hee seeme to be farre off from vsus, and we to bee as wretched wormes creeping on the grounde, and he surmounting al that can be seene howe great excellencie so euer be in them: yet neuerthelesse, let vsus assure our selues that he vouchsafeth to succour vsus, and will hauehave that mightie power of his linked in vnseparable bonde with our welfare.
And that is the cause why Moses addeth, that his dwelling place shal be on high, or that the soueraigne God shalbe his dwelling place, and that his armes are alwayes vnderunder him. Truely, this worde dwelling place is expounded as if it were meant that God is ye harbor of his seruants, after which manner it is sayde in the song of Moses in the nynetith Psalme:Psal. 90.1. Lorde thou hast bene our refuge from generation to generation. And this kinde of similitude is verie often set downe, to shewe that we should be set open to wynde and rayne, heate and cold, if our Lord preserued vsus not, and that we were not harboured vnderunder his wings. This interpretation then were very conuenient and profitable, namely that the dwelling place of the soueraigne & euerlasting God is a sure abode, and therefore that it is for our behoofe to get vsus vnderunder him, for there we shall be in safetie, and wee shalbe well lodged as it is said therof in the fourscore & eleuenth Psalme.Psal. 91.1. And (as I said afore) it is a doctrine which is to be seene almost in eueryevery leafe of the holy scripture, Howbeit forasmuch as ther is great briefnesse in the wordes, and there is no more sayde but the dwelling of God euerlasting: it will come al to one poynt if it be taken, that Gods abyding is euerlasting, so as he fleeteth not as we see that we do, who are fayne to trot vp and down here beneath in the worlde, without any certayne stay. What is the life of men, yea, euen of those which thinke themselues to bee lodged in their nest, neuer to go out of it? Yet must they walke here & there. And in very deede there passeth not one minute of an houre without some change of vsus. Though a man sit stil or lye still, yet beareth hee changes continually with him, and hee himself changeth in the conceits of his mynd; and he is euer as a shadowe. Like as wee see a shadowe continually fleeting to remoue from the one side to the other: euen so is it with men. I say they be continually fleeting, which sheweth wel that their life slippeth away. But contrariwise it is sayd, that Gods abyding is euerlasting, according as S. Iames sayeth that there befalleth no shadowing vntounto him.Iames. 1.17 It is God (sayth he) in whome there is no trouble, so as he is not to bee compared to vsus nor to any other creatures. For we be variable, & in continuall mouing; there is a certein stirring which carryeth vsus frō place to place: But in our God there is a sure stayednes, which wee comprehend not here. To be short, the intent of Moses was to shewe, that if wee put our trust in God, then come there neuer so many turnings and returnings, that heauen & earth may seeme to runne togither, so as to day there is report of warre and to morrowe of famine, enimies approche, and sudden incounters come, insomuch that wee bee besieged with a thousand deathes, & the world is continuall wauering; stormes arise on all sides, & we be as on the sea, where is no stay for vsus to rest vppon: yet neuerthelesse we may wel be alwayes in quiet. And why? For the dwelling of our God is euerlasting, & therfore being vnderunder his hande and protection, let vsus not be afrayd of al the things that may happen vntounto vsus from elsewhere. For wee must not measure our God by the things which wee see with our eyes, & which beset vsus here beneath.
Now remaineth that we apply this doctrine to our benefite: and although wee be driuen to liue as pilgrims in this world, & to be subiect to many changes: yet notwithstanding let vsus not cease to put our selues still into the custodie of our God. And for as much as wee know that he wil maintaine vsus; let vsus ouerpasse al the stormes that rise against vsus, and let vsus ouercome all tēptations. By what power? Because he that dwelleth in heauen hath taken vsus into his keeping; he wil defend vsus, for his abode is euerlasting. So then, he is so gracious vntounto vsus, that wee shal not perish, though it seeme yt we should be swalowed vp eueryevery day, by the dangers that appeare vntounto vsus. And to the end we should be the surer hereof, it is said, That his armes are below for euer. Some referre this to the people of Israel, so as ye arms of that people shuld neuer faint, so long as they were vphelde from aboue: that is to say, they shall hauehave inuincible force so long as God is their ayd. Which thing is true. But the wordes of Moses import it not. His intent and meaning rather is, that Gods armes are here beneath. And why doeth he set Gods armes beneath, seeing he hath alreadie told vsus that God rydeth vponupon the heauens? These things seeme to be repugnant. For if God hauehave his seat on high, how shal he hauehave his armes so lowe? It is because hee filleth all thinges, so as not onelyonly his essence is infinite, but also his power: and it is spoken of set purpose, because he wil hauehave vsus to perceiue it by experience. If it were sayde that Gods armes are in heauen; it woulde well serue to mayntaine the Angels; but as for vsus, wee shoulde neuerthelesse quake and be afrayd whensoeuer we were threatened with any mischiefe; we should looke heere and there, and continue dismayed without any remedie. Heere therefore the holy Ghost remedieth such temptations, and sayth that Gods armes are heere beneath. Although then that God sit aboue in his maiestie, although that as oft as we thinke vponupon him, we must needes bee rauished with all reuerence to worshippe him with humilitie, seeing that we be nothing, and he is aboue all: although it behooue vsus to worship God after that manner by abasing ourselues vtterly: yet ought that to be no impediment vntounto vsus, that we should not knowe his power to be neere vntounto vsus, that his armes are reached out vntounto vsus, and that he will make the strength of them to be felt euen heere, and shew the open proofe thereof. And why? For he will hauehave a care to keepe those whom he hath chosen and elected, euen those which trust in him, which rest vppon him, and which flee altogether vntounto him. It is then a notable point of doctrin, when Moses maketh such a description of God, that on the one side hee sheweth vsus how wee ought to behaue ourselues lowely in thinking vppon him; and on the other side comforteth vsus in saying that our God disdaineth not to succour vsus: and that for proofe therof hee putteth downe his armes heere belowe, not that he is not also in heauen as I hauehave sayde afore, but for our faythes sake, in respect wherof mention is made of these neathermost partes. If we looke vponupon our life, truely there is nothing but frailtie in it. Againe, we be beseeged with so many enemies, as is horrible to see: and moreouer infinite deathes doe manace vsus. But what? Gods armes are rounde about vsus, we be fenced with them, and that for mo dayes than one. For as God is vnchaungeable, and hath an euer abyding seat: so his armes also abide heere for euer, and he will neuer be weary of succouring vsus. Let vsus trust to that, and then may we alwayes hauehave full boldnesse, euen in the middest of all the troubles of this worlde, because our saluation is in Gods hande, so as we neede not to be afraide or to dout.
Nowe after this, it is sayd, That he will driue away the enemie before vsus, … 33.7.saying, Destroy them. Wee hauehave seene heeretofore howe Gods Church is neuer without enemies,… 12.31. because Sathan who is the prince of this world, doth moue the wicked continually to vexe the children of God. If the deuill were quite and cleane doone away, then truely we might hauehave peace in the worlde. But forasmuch as he hath the greatest multitude of men in his hande, who are frowarde by kinde, & we knowe that his whole seeking is to destroy vsus: therefore we must prepare ourselues to hauehave warre as long as we be in the worlde. The condition is harde, but yet must we beare it patiently, seeing that our Lorde hath so ordained, and therefore seeing he will try our faith and obedience by stirring vp enemies vntounto vsus; let vsus yeeld our neckes vntounto him. But yet moreouer wee hauehave neede to bee succoured at his hande, yea and to hauehave him fight for vsus: or otherwise what would become of vsus? In that therefore ought we to hauehave full trust. Wherfore let vsus be contented, and although wee must needs be troubled, and susteine many bruntes, and hue in continuall care forasmuch as our enemies cease not to prepare newe battels against vsus: yet notwithstanding let vsus stay our selues vppon this, that our Lorde will not leaue vsus in our neede. The meaning then of Moses is,Psalm. 10.5. that God will so stretche out his arme, that all our enemies shalbe put to flyght; insomuch that although they come with neuer so great violence against vsus, so as it may seeme that they should beare downe all thinges afore them, yea and ouerthrow all thinges with their breath: yet notwithstanding God will step afore them,Deut. 33.29. as in respect whereof he is heereafter termed our sheelde. To be short we see after what manner Gods armes are heere belowe. They bee not ydle; but they bee occupied in driuing our enemies away. And we be warned not to vexe ourselues out of measure, when God exerciseth vsus with store of temptations: but to stande alwayes vponupon this ground (as I sayde,) that our Lorde will fight for vsus, and that by resting vppon him, wee shall gette the vpper hande.
Nowe he addeth, that he will say, destroy them. If God put them to flight or driue them away; why sayth he that we shall destroy them? Heere may seeme to be some contrarietie. For if God doe all, it seemeth that hee leaueth nothing for vsus. But Moses hath very well expressed, how it commeth to passe that we get the victorie of our enemies. In deede it is God that fighteth, but yet will he hauehave vsus to bee instrumentes of his power. As for vsus, we could not abide any one assault, vnlesse we were strengthened frō aboue, and (to be short) that God himselfe gouerned vsus. For we be vtterly vnprofitable, insomuch that there is not one droppe of strength in vsus, & that strength which we weene we hauehave, is but leasing. Yee see then how God worketh in such wise, that we be maintayned by him, whatsoeuer we hauehave be it welfare or life, we must father it all wholly vponupon him, and acknowledge ourselues to hauehave it from thence. And if we will needes make such a partition as the papistes do, and say that we worke together with God so as there is a concurrence [or meeting togethe…] and that we do helpe him: it is a renouncing of his ayde. So then, let vsus learne to let God alone with that which is his, namely that all our welfare consisteth in him. Yet notwithstanding, he applyeth vsus to his seruice, so as we seeme to be dooers thereof. And that is a thing wherein the papists beguile themselues. They spake of Freewill, and of mans abilities, and (to their seeming) we worke wonders. They confesse in deede that we had neede to be helped by God, and that he had neede to succour vsus with his grace: but yet doe they alwayes make vsus companions with GOD. And why? Because they see well, that to serue God, to resist temptations, to walke in vprightnesse of life, and to eschue the corruptions of the world, the faithfull are faine to inforce thē selues, to take paines to brydle themselues, to become as captiues, and to fight against themselues; which can not be done with great difficultie. For, to be patient in their aduersities, they are faine to holde themselues as locked vp, and so to brydle and ouermaister their passions, as they may be tamed. Nowe then, when the Papistes see the faithfull take such paines; they imagine that they do it of their owne power. But the matter is not whether mē take great paines, and whether they labour till they pant or no: but to knowe from whence that proceedeth. Now we say it is of God: and so there remaineth not any share for men, nor aught whereof they may glory. God driueth away his enemies afore him, and yet neuerthelesse sayeth, Destroy them. Lo howe God on the one side destroyeth our enemies; and therewithall also commaundeth vsus to vanquish them. How can these agree? O, yet is it God that doth all. And although he seeme to set vsus a worke; yet are we able to do nothing. No, but yet do we indeuour. Yea, so farfoorth as he giueth vsus it, and according to the measure of his grace, so as wee must not thinke we hauehave it of our owne growing. To be short, man hath nothing of his owne in this case, neither doth the holy Ghost leaue him any thing. But yet are not we ydle: for our Lorde keepeth vsus occupied, and maketh his grace auailable in vsus, and causeth it to bring forth fruite, and wee be the instrumentes thereof. So then, we hauehave nowe the meaning of Moses; which is, that although heere belowe wee liue not in an earthly Paradise, but our enemies do vexe and trouble vsus on all sides, and it seemeth that we should bee swallowed vp by them: yet ought wee to walke on constantly vnderunder the protection of our God. And why? For his armes are come downe to vsus, to succour vsus by his power, which shall vanquish all that euer is against our welfare, so we on our side doe suffer him to vtter his power in vsus, and we behaue ourselues as his instrumentes. For although he be the dooer of all; yet (as I sayd afore) he doth vsus the grace to doe it, & will hauehave the worke to be as it were ours. Not to puffe vsus vp with presumption & ouerweening as though we thought ourselues to hauehave any thing: but that we should so much the more acknowledge his goodnesse towardes vsus, in that hee attributeth and imparteth vntounto vsus the thing that is his, yea and will hauehave it to be reputed as our owne.
Hauing spoken after that fashion, he addeth, that Israell shall dwell safely alone by himselfe. Heere Moses had an eye to the state and condition of that people, because God had culled them out, to set them there as in a nest by thēselues. True it is that the Countrey of Iewry was not separated out from all other Countryes: but yet had God cast his metelines there,Deut. 32.9. as we hauehave seene in the last chapter going afore: and that he had set the boundes and borders thereof, of purpose to harbour that people there. Howesoeuer the case stande, the people of Israell were separated from all other Nations. They had in deede some trafficke with their neighbours; but yet had God gathered them together, as who would say, yee shalbe purified, that ye may no more liue in the corruptions of this worlde. And that could not be done, but that the rest of the world must hauehave them and shake them off. For when men despise vsus, we also on our side do disdaine them againe. The neighbours of the Iewes then, desyred nothing so much as that the memory of the Iewes might hauehave perished. To this state of theirs had Moses a respect in saying, that Israell should dwell safely, though he dwelt alone by himselfe. As if hee should say, In deede it is like ynough that yee shalbe in perill of many daungers, because our Lord wil not hauehave you to be mingled with other natiōs, but wil hauehave ye to be as a litle body close knit together: It may wel seeme yt ye should be afrayde; but it is ynough yt your God hath you in his custody: therfore be contented with him and with his ayde, and ye shall dwel safely. Furthermore it is not to be douted but that heere Moses ment to giuegive a continuing lesson to the whole Church; which is to thinke her selfe safe and well assured of her saluation, although shee see not her selfe fenced in the worlde, ne to hauehave fortresses, walles, weapons, or any other such thinges wherein men are woont to trust, but rather is vtterly destitute of them all. And why? For we be in the hande of God. Then if we will yeelde God the honour which hee deserueth: when we see nothing heere beneath, that may assure our safetie; let vsus learne to go streight vntounto him, and to make such account of his power, as to conclude that wee neede not to feare any thing so he be on our side. For if wee will hauehave our safegarde heere beneath; our Lorde will bee nothing to vsus, neither can we say that it is he, in whom we put our whole trust. If we seeke the inferiour meanes, and yt as soone as they fayle vsus, by & by our hearts quaile, then is there nothing but hypocrisie in vsus, and we shall euer be… wray our owne distrust. Ye see then howe the true tryall of our fayth, is to hope in such sort for succour from our God, that although all the worlde fayle vsus, and we see nothing about vsus that may giuegive vsus corage; yet we assure ourselues of safegarde [at his hande]. That is the thing which this text importeth.
When we hauehave digested this lesson, we shall fare much the better by it al the time of our life. For on the one side wee shalbe drawen away frō the vaine imaginations which deceiue vsus. As soone as we hauehave any thing heere beneath that makes for vsus, or if we be any thing aforehande: we doe as it were despise God, that is to say, we thinke not that we hauehave any more neede of him. Will they that hauehave their Garners and cellers well stored, call vppon God to bee fedde at his hande? In deede they will say their Paternoster as other men doe: but yet there is nothing but filth in them, they beare themselues in hande that they be sufficiently prouided for, so as they come not to God for any neede. In like case is it with them which are healthy and strong; they consider not the brittlenesse of their life. To be short, so long as thinges fall out to our minde and desire in this worlde, we be so daseled with it that we resort not vntounto God, ne knowe what it is to be guided and gouerned by him. And therefore let vsus exercise ourselues in this lesson, that it behooueth vsus to dwell in heauen: that whensoeuer God listeth to leaue vsus alone, that is to say to bereaue vsus of al mainteynance, so as we be destitute of all helpes to trust vntounto: yet for all that we must not be out of heart. And the reason is, because our safetie consisteth not in any of the thinges which we discerne with our naturall senses; but in Gods defence. True it is that we perceiue not his hande but by sayth, for it is inuisible. But yet will he make vsus to perceiue his succour continually, if we receiue his worde: and when he sheweth his goodnesse vntounto vsus, his power goeth ioyntly therewith. And therefore first of all, let vsus be withdrawen from all the vaine selfeweeninges which are woont to deceiue vsus: and secondly let vsus doe this honour vntounto God, that we put our trust in him, knowing that sith he hath care of our welfare, we shalbe in safetie. And this ought to preuaile more now adayes, than euer it did. For it is sayd expresly of the reigne of our Lord Iesus Christ,… ▪ 4.4. that eueryevery man shall dwell safely vnderunder his vine and vnderunder his figtree. Seeing then that our Lord Iesus Christ calleth vsus nowadaies vntounto his protection; let vsus boldly rest vponupon him. Albeit yt all thinges goe against vsus, and worldly helpes faile vsus; yet howsoeuer we fare let vsus stande fast, and let this saying bee well printed in our remembraunce, that Israell shall not fayle to be safe though hee be alone. And why? Because God is his keeper; his welfare dependeth not vponupon ye stayes of this world; it is ynough for him that God hath taken him into his custodie.
And hee addeth immediatly, that the Eye or Fountaine of Iacob was vponupon a land of Corne & Wine, and that the heauens should droppe downe deawes. Heereby Moses betokeneth in effect, that if we be Gods people, he will hauehave a care to sustayne vsus: and that because wee hauehave neede of sustenaunce, hee will prouide vsus thereof according to our necessitie, so as hee will giuegive vsus meate and drinke sufficient. True it is that the Hebrewe word which he vseth, may bee taken both for an Eye and for a Fountaine. And in deede the Hebrewes call Fountaines Eyes, because the springes of the water (if yee marke them) hauehave the shape of the eye in a mans body. If we take it for an eye in his proper signification; it is as much to say as that Gods people shal hauehave their fight continually vppon corne and wine, and that God will giuegive them sufficient sustenaunce. For the deawe shall come downe from heauen, which shall make the grounde to yeelde fruite. If we should take it for a Fountaine; that were somewhat harde. I grant it is sayde in ye Psalme, You that be of the fountaines or welspringes of Iacob:…. 68.27. but that is because the Patriarke Iacob was the welspring of that people. And it could not agree to the present text. And therefore let vsus content ourselues with the naturall sense of Moses: which is, that God will make vsus feele & shewe vsus by experience, that wee shall receiue sustenaunce at his hande as long as wee bee in this worlde. Of a trueth, breade and wine are not the chiefe thinges which we ought to seeke at Gods hande: yet is it much when we see he hath a care of this corruptible life. And that ought to make vsus to stye vp higher. For when we see that God vouchsafeth to feede our bodies: ought wee not to conclude that it is much more likely that he will feede our soules which are much more deerer vntounto him? The good then which we receiue heere beneath, ought to serue to make vsus to sende vp our trust aboue the heauens, to seeke a better life at his hand, which we can not as nowe comprehende. And therefore of no smal importance is this promise where it is sayde, that God will alwayes make his people see and feele that he is their foster father, that he giueth them corne and wine for their sustenaunce, and that he will sende them deawe from heauen to keepe the grounde frō parching vp, so as it may hauehave moysture to susteine those which otherwise should abyde a hungred. Ye see then that the thing which we hauehave to remember vponupon this place, is that if we be of Gods flocke, we shall not be destitute of any needefull thing. For euen as in respect of this transitorie life, we shalbe fedde and nourished at his hande. And when we obtaine sustenance at Gods hande; it is to incourage vsus. Let such as are poore take paines, and pray vntounto God to blesse their labor, because it belongeth to him to susteine those that are his. Lo howe the poore ought to bee stirred vp vntounto prayer. And if they hauehave litle wherewith to susteine them, let them consider that God intendeth to trye their patience; and yet that in the meane while hee maketh that sustenaunce of theirs as slender as it is, to turne into Manna, so as they be susteyned therewith. Let not the rich sort be puffed vp with pride, vppon that they hauehave their life in their owne hande; but let them vnderstande that it behooueth thē to hauehave recourse vntounto God with all their goods. For if they hauehave not a regarde of him; let them assure themselues that he can well consume the Corne in their Garners, the grift at the mill, & the batch in the Ouen: yea he will consume the bread in their bellies, so as in steede of receyuing nourishment by it, they hauehave nothing but corruption. Let vsus knowe then, that God must be faine to performe yt which is declared heere, that is to wit, that our eye may be vponupon a Land of Corne and wine: and that it behooueth vsus to consider that it is he to whome we be beholden for all thinges. I graunt it may fall out that wee shall not hauehave such abundaunce as wee would wish, and as our flesh lusteth for: but yet (as I hauehave sayd already) God sheweth that he forgetteth not his seruauntes; and that although hee giuegive them but a small and slender pittance; yet they hauehave wherwith to content themselues, because they receiue sustenance at his hand. Therfore as long as we be to passe through this world, let it suffise vsus that God vouchsafeth still to susteyne vsus, and that in so doing he sheweth himselfe a father towards vsus to the intent we should go on still, and keepe on our way to the heauenly heritage whereunto he will bring vsus, to make vsus inioy the thinges fully and perfectly, whereof we hauehave knowledge as nowe but in part.
After that maner ought we to put the sayde lesson in practise. For when the holy Ghost speaketh of the temporall blessinges which God sendeth to his children: he meaneth not to hold them there, as if he should say, seeke no greater thinges: but contrariwise, because wee be rechlesse and slowe, and can not step one step without stumbling except wee bee vphelde by God; and specially we could not hauehave the steedinesse and constancie to say, Let vsus put ourselues into the handes of our God, let vsus yeelde vntounto him, and in our passing through this world, let vsus not be held backe, assuring ourselues that Gods prouiding for all our necessities, is to none other ende but that we should looke vppe vntounto him: That (say I) is the ende whereunto we ought to referre all the promises wherein our Lord sayth that he will hauehave a care of our life. Wherefore let vsus make this lesson auayleable wherein it is sayde, That his eye shalbe vponupon a lande of Corne and Wine. True it is that we shall be threatned with many necessities, so as we shalbe in continuall anguish: yet notwithstanding, if we hauehave an eye to Gods blessing, we shall hope yt he will guide vsus vntounto the end, and that he will make vsus to perceiue that he hath goods sufficient wherewith to mayntaine those that are of his housholde: yea and to susteine them in such wise, that by the abundaunce which he will giuegive them, he will shew them also that he is able to susteine them euen as it were with nothing. For when God giueth vsus abundaunce and fruitefulnesse, there we see that he layeth foorth his treasures, and that (as hath bin declared heretofore) he will lay abroad the treasures which were (as it were) hidden vnderunder the earth.Deut. 28.12. But when wee hauehave a very deere and scarse yeere, which seemeth vnable to finde almost the one halfe of the poore people: If our Lord make the same to suffice, and wee passe it cleane ouer: in the ende we know that our Lord prouided for vsus, and shewed a farre more wonderfull prouidence, than if hee hadde giuen vsus wherewith to fill our bellies, & that we had wanted nothing. So then, howsoeuer the world goe, let vsus learne to call vponupon our God. If wee hauehave sustenaunce, let vsus vnderstande that it is not for vsus to trust thereto, but to do vsus to wit, that when God is liberall vntounto vsus, wee must consider that he laieth forth his riches because he hath a care of our life. And when we hauehave not sufficient prouision, let vsus resort vntounto him, assuring ourselues that he is not diminished: and that although he shewe not his bountifulnesse to the vewe of our eye; yet he hath wherewith to susteyne his seruauntes. And therefore let vsus call vponupon him, & put the thing in practise which is shewed vsus by our Lord Iesus Christ,Math. 6. which is to craue of him our ordinary bread from day to day.
Nowe let vsus fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vsus perceiue them better, and that we may be so touched with repentance, as it may make vsus to submit ourselues wholly to his trueth, and to fight in such wise against our owne affections, as our battaile may be spirituall against Sathan and against all his attemptes, vntill we hauehave obtained the victory that is promised vsus, at such time as wee shall be perfectly knit vntounto our Lorde Iesus Christ, to bee partakers of the glory of his resurrection. That it may please him to graunt this grace not only to vsus, but also to all people and Nations of the earth, &c.