Sermons on Deuteronomy, Sermons · Sermon 154
On Wednesday the xj. of March, 1556. The CLIIII. Sermon which is the second vponupon the eight and twentith Chapter.
2 And they shall come vponupon thee, &c.
3 Thou shalt be blessed in the Towne, and blessed in the fielde.
4 The fruite of thy wombe shalbe blessed, and the fruite of thy grounde, and the fruite of thy Cattell, and the encrease of thy kine, and of the flockes of thy Sheepe.
5 Thy basket shall bee blessed, and thy store.
6 Thou shalt bee blessed at thy comming in, and blessed at thy going foorth.
7 The Lorde will make thine enemies to fall before thee, which doe rise vp against thee: if they come forth against thee one way, they shall flee before thee seuen wayes.
8 The Lorde will commaund his blessing to bee with thee in thy Cellers, and in all that thou puttest thy hande vntounto: and he will blesse thee in the Land which the Lorde thy God giueth thee.
IT is to bee meruelled, that men cannot bee persuaded that they shall prosper by well dooing. But it proceedeth of vnbeleefe, because they doe not acknowledge their life to be in the power and direction of GOD, and that it is his peculiar office to gouerne vsus. For if wee were well assured that all creatures bee in the hand of God, and also that hee hath care of vsus: it is certeine that eueryevery of vsus woulde rest vppon him, wayting to receiue all goodnesse from him, which is the thing that shoulde encourage vsus to serue him, and to direct ourselues after his will. But although eueryevery man seeke and desire his owne ease, yet wee vnderstand not that GOD is hee from whom wee must looke for it. Wee can say it well ynough: but the thing it selfe sheweth that wee can not iudge nor conceiue it to bee so. EueryEvery man woulde bee riche by leawde practises: eueryevery man setteth his felicitie in offending God. Wee must needes therefore bee without sense and reason, seeing that this article, wherein wee should bee resolued, cannot bee imprinted in our mindes, to witte, that all welfare proceedeth from the hande of GOD, and that there is no meane to prosper, but by giuing ouer our selues vntounto him, and vntounto his seruice. Yet notwithstanding, GOD hath alwayes left this engrauen in the heartes of men, that the wretchednesse and miseries whereunto wee bee subiect, doe proceede of the corruption of mankinde, insomuch yt the very Paynims hauehave had the same opinion common amongest them. It is certaine that they were not taught concerning the fall of Adam; they vnderstood not howe all mankind was accursed; for the diuel through his wilinesse, had put that out of knowledge. Yet notwithstanding, it was vnderstoode among them, and written, and these thinges were common vntounto them, namely that all the sickenesses and wretchednesse that men indure, all the famines, and plagues, and such like things, proceeded of this, that men will needes robbe GOD of more wisedome than is belonging vntounto them. They knew not yt this came from the tree of the knowledge of good & euill: they wist nothing of that. Neuerthelesse God hath not permitted that knowledge so wholly to be buried, but that it remained amongst the Heathen, and Infidels, so as they vnderstoode, that because man woulde hauehave vsurped vntounto himselfe more knowledge than was lawfull for him, that now all thinges are confounded in this worlde, and the life of man is become miserable, and so subdued to so many aduersities as is horrible. Now, this is sufficient to make vsus altogether vnexcusable: but yet will God hauehave vsus, (vsus I meane whome God hath chosen to be of his housholde) to bee more familiarly taught. This doth god speak as it were mouth to mouth: and looke what the Infidels had but by imagination, the same doeth he tell and testifie vntounto vsus: I say, he telleth it vsus, that we might know it familiarly: & he testifieth it vntounto vsus, that we shoulde be thereof assured. That is the cause why hee saith that he woulde make all maner of felicitie to reigne vponupon vsus, so we would hearken to his voyce. Wherby he sheweth, that if it were not long of our selues, he were readie and forwarde to entreate vsus as a father doth his children: and that hee delighteth not to vex vsus with multitudes of euils, but that hee meaneth rather to make vsus feele his goodnesse in all respectes. Let vsus therefore be aduised to walke in the obedience of our God, if wee meane that he should powre vponupon vsus the treasures of his grace, in such wise as all our life may bee blessed. Neuerthelesse, it is certaine that God oftentimes afflicteth his people for other causes, than their sinnes: as we see it happened to Iob, which is a notable myrrour for vsus. Wee see the like in the holy Patriarks, who although they did endeuour and trauaile to serue God, yet were they in as great troubles and griefes as could be. The same is yet more manifest in the newe Testament. For seeing that God hath reueiled more fully, what is the perfect happinesse of men: It behooueth the faithfull to bee exercised vnderunder many aduersities in this transitorie life. But let vsus marke first of all, that if God doe not punish the sinnes of the faithfull, hee doeth it to preserue them, as the Physition that waiteth not alwayes till the sickenesse do appeare, but if hee perceiue any likelyhood that a man is in daunger, he will preuent it. God then, in not punishing the sinnes that be presently committed by his children, doth vse chastisements towardes them, as preseruatiue medicines. It may eueryevery day fall out, that a man hath not offended against God in some particular sins. But what? If he were alwayes in prosperitie, he woulde forget himselfe: God therefore doeth cure such diseases by withdrawing his blessings: hee will not suffer the fat to blinde mens eyes, or to hinder our comming vntounto him, least it shoulde stay vsus too long in this worlde: he will not suffer vsus to bee so intangled in our delightes, as to fall altogether on sleepe in the same.
There is yet a seconde point, to wit: that when God forbeareth to punish vsus for our sins, it is not that hee hath not alwayes iust cause so to doe if he listed. Let the perfectest folke in the worlde bee chosen out, and yet if GOD woulde deale with them by rygour, he shoulde lay many harde knockes vppon their pates. But truely wee thinke it not so: for wee bee not so sharpe sighted, as to knowe the faultes which God doth marke. But yet must wee assure our selues, that GOD vttereth his patience and goodnesse in that hee spareth men, and punisheth them not, I meane, the most righteous that can bee founde. As for example, when Dauid was cruelly persecuted of Saul and of all his enimies; when Abraham was stinged and vexed so many wayes; likewise when Isaac and Iacob, and al the Prophets were afflicted by the wicked and by the despisers of God, euen to the verie death: and finally when the Apostles and all the faithfull [were cruelly delt with,] it was not for their sinnes. No verily. But had it pleased God to hauehave called them to account, hee might hauehave punished them an hundred times more, and they shold hauehave had no cause to hauehave accused him of crueltie. Hee spared them, and in so doeing hee did them the honour to suffer for his name: or rather hee tried their obedience, killed their carnall affections, and drew them neere vntounto himself. As for example, wheras it pleased God to make Iob a myrrour of patience, yet neuerthelesse he made him acquainted with his owne frailtie: but howsoeuet it were, yet was it his intent to make him to serue for an example to vsus all. Wee perceiue then that God hath other meanings in afflicting his people, than onelyonly to punish their sinnes; neuerthelesse he ceaseth not to vpholde them, euen by his own meere grace. And yet must wee on our side resort backe to this point, that the originall of all the miseries that we suffer in this present world, doth proceede of sinne. And why so? For were not this corruption in our nature, which God condemneth, and of the which also wee be conuicted: wee shoulde inioy heere a blessed life: all this whole worlde should be vntounto vsus an earthly Paradise. For we must not thinke that Adam was cooped vp in a little corner for himselfe alone, but that all the whole earth was blessed of God, and that we should hauehave felt the same to the end of the worlde. But where is the earthly paradise nowe? It is no where at all: For in verie deede, the earth is accursed. It was the sentence that God pronounced vponupon Adam & vponupon all his ofspring.Gen. 3.17. And therefore we must vnderstand, that all the miseries whereunto wee be subiect in this present worlde, doe growe from this roote, that we continue not in the perfection, wherein Adā was created. And that God reformeth vsus, when wee hauehave done amisse, or rather beholdeth the vices wherof he intendeth to purge vsus by fit medicines, & tarieth not til we hauehave offended him and prouoked his vengeance, but preuenteth vsus and ministreth the remedie in such season as he knoweth best. And in very deede, when hee afflicteth vsus for some other consideration, than for our sinnes; the same is a great honour, and a speciall preeminence vntounto vsus: and wee hauehave cause to praise him in that hee vouchsafeth to marke vsus, and to make his adoption apparant in vsus by making vsus to suffer for the Testimonie of his trueth, and to receiue wrongfull persecution at mens handes, vnderunder any colour or occasion, whatsoeuer it be.
Moreouer let vsus marke, that it is not in vaine that God promiseth that they which serue him shall leade a happie life euen in this worlde. Not that they shall bee exempted from all aduersitie, for that is impossible, yea and also against our saluation. But hee will so dispose our life as wee shall perceiue that hee meant not to feede vsus with a vaine hope, when hee saide that he wil cause all them to prosper that harken vntounto his voice. But by the way we must remember, that the blessings which bee heere contained, serue not to shewe what the soueraigne felicitie of men is: but to giuegive vsus a tast of the heauenly life, to the ende wee shoulde seeke for the celestiall inheritance which is promised vsus, there to set our rest. This must bee laide foorth more particularly, or else it will be darke. It is true, that there is difference betwixte vsus and the fathers that liued vnderunder the Lawe: For God did there entreat them as little children: and it was meet so to bee. For they had not yet our Lorde Iesus, who hath nowe set open the gates of heauen to bring vsus into the life and glorie of heauen. Indeede they had as good part therein as we, but they were faine to walke in shadowes and figures to vnderstande it; therefore they had neede of some aide, whereof we at this time hauehave no neede at all; neither may we thinke our state to bee therefore the worse; as many doe complaine at this day, because that God doeth not dandle them, and that they bee not (as seemeth to themselues) so much at their ease as the olde fathers were: surely they deceiue themselues in this comparison. For if any one of vsus shoulde recken vp what he suffered all the dayes of his life, and therewithall looke vponupon the state either of Abraham or of Dauid: doubtles he shal finde himselfe to be in better case than were the holy fathers:Heb. 11.13. For they (as saieth the Apostle) did but see the thinges afarre of, which wee beholde before our eyes. God promised to be their Sauiour, he had chosen them, to be, as it were, of his housholde; But where was hee in the meane while that was promised to bee the redeemer? Where was the doctrine that is made so manifest vntounto vsus in the Gospell concerning the resurrection? They knewe the same a farre off: but nowe it is declared vntounto vsus in the Gospel, in such maner, as we may indeede say, as our Lord Iesus Christ gaue vsus also to vnderstande,Matt. 13.18. That blessed be the eares which heare the things that are tolde vsus concerning him, and the eyes that see the things which we see: for the holy kinges and Prophetes hauehave longed for the same, and coulde not obtaine it. Wee therefore hauehave a much more excellent state, than they had which liued vnderunder the lawe. This is the difference whereof I speake, which had neede to bee supplied by God, for the imperfection that was in the doctrine concerning the reueiling of the heauenly life, which the fathers knewe but by outwarde tokens, albeit that they were deare vntounto God. Nowe that Iesus Christ is come downe hither, and hath shewed vsus howe wee ought to followe him, by suffering many afflictions, as it is tolde vsus,Mat. 16.24. Rom. 8.2…. and that we must be fashioned after his image in bearing pouertie and reproch, and all such like thinges; and to bee short, that our life must bee as a kinde of death: forasmuch as we knowe all this, and the infinite power of God is vttered in his raising vp Iesus Christ from death, and in his exalting of him to the glorie of heauen; shoulde not wee thereuppon take good courage? And ought it not to bee a sweetening to all the afflictions that we can suffer? HaueHave not we cause to reioyce in the middest of our sorrowes? Let vsus note then that if the olde fathers were more blessed of God than wee bee, as touching this present life, wee ought not to wonder at it at all. For the reason thereof is apparant. But howsoeuer the worlde goe, yet is this saying of Saint Paul alwayes verified,1. Tim. 4.8. That the feare of GOD hath the promises not onelyonly of the life to come, but of this present life also. Let vsus walke therefore in the obedience of God, and then shall we bee assured that hee will shewe himselfe a father vntounto vsus, yea euen in the maintenance of our bodies, at leastwise so farre forth as concerneth the keeping and preseruing of vsus in peace, the deliuering of vsus from all euils, and the succoring of vsus in all our necessities. God (I say) will make vsus to feele his blessing in all these things, so that we walke in his feare.
Yet notwithstanding wee must returne to this point, that God, in making vsus to taste of his fauour heere, meaneth not that wee shoulde be so glutted therewith, that wee shoulde forget the euerlasting rest whereunto hee inuiteth vsus. And so all the benefites of GOD which belong vntounto this transitorie life, must serue vsus for ladders to mount vpwarde, and nor for Cushions to fall a sleepe vppon in this worlde. When God giueth a man wherewith to liue, indewing him with health, and suffering him not to bee vexed of his enemies; what else shoulde such a man doe but bee drawen by the grace of God, to endeuour to serue him so much the more, and not misbehaue himselfe in this worlde; but go on foreward, vsing that which is giuen him,1. Co…. 7.3…. as though he vsed it not at al, so as no thing stoppe him from keeping on his way still vntounto God? But wee doe all things cleane contrarie, and therefore wee ought to bee wakefuller. When we heare the promises that be heere contained, let vsus not thinke, that the meaning of God was to pamper the olde people in their transitorie pleasures: but rather that the same shoulde bee a meane, to drawe them vp on high as hee meaneth nowadayes towardes vsus: For all the good that wee receiue of him, hath this end and intent, that our mindes shoulde alwayes bee raised vp to the heauenly life. Doth God giuegive vsus breade to eate? Therein hee sheweth himselfe to bee our father. Yea, but yet for all that wee beeing his children, cease not to bee as wanderers in this worlde, hauing alwayes one foote lifted vp, and we hauehave here no rest. Therefore let vsus hauehave an eye to the inheritance of the kingdome of heauen, and let the breade which we eate to nourish vsus, be a meane to direct vsus thither. After the same manner is it with all other thinges. Nowe let vsus come to that which is heere contained in the text of Moses, and then in the ende we shall the better vnderstande what hath beene saide. Moses saith heere, That God will blesse his people both in the towne and in the fielde, he will blesse them in the seede of their bodie: he will blesse them in their cattle, hee will blesse them in the fruite of their lande, hee will blesse them in their baskets and in their stores and in their Graineries, he will blesse them in giuing them victorie against their enimies. We knowe that the happinesse of this present life, that is to say, such happines as may be in this worlde, is for men to hauehave wherewith to maintaine themselues quietly, and to be preserued from their enemies. Here God setteth downe both the one, and the other: For touching the one he saith, Thou shalt bee blessed aswell in the towne as also in the field: and shalt be blessed in the fruite of thy wombe, and in the fruite of thy lande, and in the fruite of thy cattle. It is certaine that the chiefe blessing which wee can desire of GOD, is in our owne persons: that hee prouide vsus of such thinges as are requisite for this transitorie life. And that is the cause why hee beginneth at our persons, and then commeth to our children, and from thence descendeth to our cattle, to the fruit of the earth, and to all prouisions. It seemeth here at the first shew that God meant to pamper his people, as though he woulde set them vp in a stye, and there cram their bellies, as it were to lay them a sleepe at their ease, and to be short, that they shoulde be heere as in a Paradise. But I hauehave told you heretofore, that it behoued God to bestowe his benefites more largely vponupon the fathers that liued vnderunder the Lawe, because they coulde not otherwise be drawen vntounto him, seeing that the promises of the Eternall life, were yet obscure vntounto them. Howbeit wee hauehave to note herewithall, that when God speaketh after this manner, hee meaneth not onelyonly to giuegive men hope that they shal be blessed in al respects; but also to admonish vsus, that nothing letteth vsus from enioying a soueraigne and perfect felicitie in this world, whilest we waite for the life of heauen, but only that wee bee wrapped in vices and corruptions. And so did God thereby meane to traine the faithful, that they should thinke thus with themselues: Let vsus serue God, and wee shall want no maner of thing: And if we bee vexed, and hauehave not all our desires, if the earth doe not yeelde such fruitefulnesse as may content vsus, or if our cattle prosper not as wee woulde; let vsus vnderstande that this commeth to passe, because we be wretched creatures, and cannot abide the blessing of God so perfect as it might be amongst vsus, by meanes whereof he is faine to withdrawe his hande, and to giuegive vsus but a portion of his blessings, because that if wee should hauehave so much, as he could finde in his heart to bestowe vppon vsus, it shoulde glutte vsus, and in the ende wee shoulde be choaked therewith. This is the cause then why God doth heere so greatly magnifie his blessinges; it is doone, not for that men hauehave euer beene blessed in all manner of respectes, without feeling of any euill to vex them: this (I say) neuer happened. And wherfore then doth God promise it? As wee hauehave saide afore, it is to make vsus vnderstande, that whensoeuer our life is not so blessed as we couer, wee shoulde consider that God knoweth vsus to be vnable to receiue the fulnesse of his benefits, and therefore is faine to distribute them vntounto vsus by peece meales, after the manner of sicke folkes or little children, which for want of discretion, are faine to bee gouerned by others. But we be lesse aduised than the infants, or sicke folkes: for we woulde deuour the blessings that God doeth sende, if hee helde vsus not in order, for our lustes are miserablie corrupted. God bestoweth his blessings vppon vsus sufficiently: but we like sicke folkes doe refuse good meate, and fall to foule feeding, which cannot but hurt vsus: thus are wee caried away by our wicked affections, and are neuer able to direct the vse of Gods benefites, nor to gouerne them as behoueth; for wee woulde infect and defile all, if hee prouided not for it aforehande. Let vsus marke therefore that God doeth heere warne vsus to call our sinnes to remembrance, and to bewaile them as often as wee enioy not such fulnesse of his blessings, as is heere mentioned: Neuerthelesse hee woulde hauehave vsus to hope, that by seruing of him wee shall prosper, and hauehave ynough for our contentment.
And indeede, wee see howe all the faithfull hauehave in that behalfe behaued themselues. It is sure (as wee hauehave saide) that Dauid was diuers wayes in perplexitie, and afflicted: no man more: but did hee in all that while murmure against God? No. True it is that hee vttered his griefes and passions: but that was with all meekenesse: and yet in the meane while hee omitted not to say, that the anger of GOD lasted but a little while,Psal. 30.6. and that when hee afflicteth his people, he hath done in ye turning of a hand: but his goodnesse lasteth long, and continueth vntounto life. As howe? If wee looke into the whole life of Dauid, what shall wee finde the rein? Beholde, in his infancie hee was brought vp as a Shepheardes sonne of the countrie,1. Sam. 16.11. and God saieth that hee tooke him from the flockes, as hee was among his cattle. When hee came to the court of Saul,2. Sam. 17.8. it is certaine that, beyond all hope and opinion of the worlde, hee was aduanced to bee the kinges sonne in lawe: but it had beene better for him to hauehave continued still a shepeherd in the field, than to hauehave beene in such trauaile and miserie, so long time as we perceiue he was: they sought his death by al means, and his life did not onelyonly hang as it were by a thred, but he was also had in reproch. In so much that they counted him the most wicked caitife in the worlde,1. Sam. 25.10. 2. Sam. 16.7. 2. Sam. 11. 2. Sam. 21.15 2. Sam. 15. 2. Sam. 16.5. a Traitor to his Prince, a disloyall man to his King. Yee see then that Dauid was as it were, abhomminable to euerie bodie. And when God had set him at peace [that way] then was hee vexed with forraine warre, insomuch as hee had no sooner done with one people, but hee was faine to turne him about to another; and to make vp the measure, his owne naturall sonne chased him out of his kingdome, meaning no lesse than to cut his throate: and we see what other conspiracies hee suffered, as the conspiracie of Semei. Yet did Dauid always confesse without faining, that all the chastisements, miseries and afflictions that God sent him, were nothing vntounto him, and that they lasted but the turning of a hand, or for a minute of an houre, whereas his blessings endured for euer. For why? Dauid had not in him such vnthankefulnesse as we hauehave. Wee imbace Gods gracious dealinges and make no account of them: of eueryevery little harme wee make a great mountaine: when God chastiseth vsus, wee shrinke away our shoulders, making great complaints and outcries. But let vsus learn to esteeme better of Gods goodnes towards vsus, in such wise as we bee not founde vnthankfull for his grace. This is the cause (say I) why wee conceiue not the value of the blessings that are contained here: For why? If God sende vsus any vexation, we shut our heartes against it, insomuch that there is none of vsus which fretteth not against him. And though wee murmure not in speech, yet faile wee not to hauehave some bitternesse lurking in our heartes: there needes but one affliction in all our life, to put the grace of God quite out of cast with vsus. And when he hath done vsus all the good that can be deuised, yet doth it euer runne in our rememberance, we saying: yea but I hauehave susteined such a harme: and our minde is neuer off, of it.
Thus are Gods benefites vnsauerie to vsus, so as we passe them ouer or let them slip. Contrariwise therefore, when our Lorde afflicteth vsus, let vsus receiue the comforts that he giueth vsus to moderate our heauinesse: and then shall we continue to walke on our way. And albeit we be faine to endure many thinges, and that by reason of our frailtie and feeblenesse, wee be not able to ouercome the temptations at the first blow: yet notwithstanding through the grace of God wee may get the vpper hande. And when wee bee so oppressed with our miseries, then wil wee esteeme of Gods grace in such sort that euen in the middes of darkenesse wee shall perceiue what light God giueth vsus, so as wee shall alwayes feele him to bee our father. Now when wee finde this, to wit, that God is our father; it is out of doubt that hee will sufficiently blesse vsus, so farre foorth as is fit for our saluation. Thus yee see what wee hauehave to doe and to practise, if wee will rightly vnderstande, that GOD hath not saide in vaine, that hee will blesse his people, So they harken to his voice.
Moreouer wee bee warned heereby, not to seeke any thing that wee desire, but at the hande of GOD. And this also is another verie profitable admonition. For wee see howe men doe erre, when they desire to bee at their ease. It is the naturall inclination of all men, to couet to be this and that, but in that while, what course holde wee? No doubt, but wee turne our backes on God, and kicke against him. Hee that meaneth to bee rich, vseth rauin and crueltie, deceites and wicked practises: hee that desireth to attaine to credite and authoritie, practiseth treason, indirect wyles, and other sleightes. To bee short, Ambition ruleth him altogether: and finally hee that woulde compasse any other lustes of his, cannot but prouoke the anger of God. See at what point wee bee. And thus doeth our faithlesnesse discouer it selfe eueryevery way, as I hauehave spoken heere before. Therefore hauehave wee neede to bee mindfull of this lesson, to wit, that if wee will prosper, yea euen in this present life, there is none other meane for it, but to put our selues vnderunder Gods guiding, who hath all goods in his power to bestowe on whome it pleaseth him: hoping also that hee will not be nigarly in distributing his gracious gifts vntounto vsus, at leastwise, so wee hearken vntounto his voice. For (as I saide euen nowe,) seeing that wee be his children, can we thinke that he taketh pleasure to vexe vsus? Moreouer hee diminisheth not; bee hee neuer so liberall towards vsus, yet hee feareth not that hee shall hauehave aught the lesse, or that hee shall feele any want. For hee is a fountaine that can neuer bee drawen drie.
Let vsus therefore bee perswaded, that our life shall alwayes bee accursed, vnlesse wee returne to this point where to Moses leadeth vsus, namely, to hearken to the voyce of our God, to be thereby mooued, and continually confirmed, that hee hath care of our saluation, yea not onelyonly of the eternal saluation of our soules, but also to maintaine vsus in the state of this earthly life, to make vsus to tast presently of his louelove and goodnesse, in such sorte as may content and suffice vsus,1. Cor. 13.1… waiting till wee may hauehave our fill thereof, and beholde the thing face to face which we be faine as now to looke vponupon as it were through a glasse and in the darke. That is one thing more which wee hauehave to remember vppon this texte, where it is saide that wee shall bee blessed, if wee harken to the voice of the Lorde our God.
And this is to bee applied to all the partes of our life: as for example when a man woulde prosper in his owne person, so as hee is desirous to imploy himselfe in the seruice of God, and to obtaine some grace, to the ende hee may not bee vnprofitable heere, but that GOD may bee honoured by him: let him bethinke himselfe thus, Lorde I am thine, dispose thou of mee, beholde here I am readie to obey thee: for that is the point whereat wee must beginne, if wee desire that GOD shoulde take vsus to his guiding, and dispose of vsus to serue him, in such wise as his blessing may appeare and lighten vppon vsus, and vppon our persons. So is it concerning eueryevery mans houshold.
When a man is desirous to liue in peace and concorde with his wife, or to hauehave children in whom to reioyce; let him vnderstande that all this is in the hand of God, and that it lyeth not in our owne power nor skill to order our householde after our heartes desire. For they that thinke to compasse it by their owne power, deceiue themselues very much, and commit sacriledge in robbing God of the honour that hee hath reserued to himselfe. It is saide that the fruite of the wombe is a speciall gift of God,… 3. and so is eueryevery thing els that pertaineth to householde▪ According whereunto it is saide▪ to be but vanitie for a man to build vnlesse God builde also with him.… They therefore that will possesse a quiet state for themselues and their children, let them turne vntounto God, and commit themselues wholy vntounto him and to his guiding: knowing that there is none other meane, to attaine to the same, but by his blessing: so is it also, as concerning cattle, foode, and all other thinges. For wee see heere was nothing forgotten. And God meant to make vsus to perceiue his infinite goodnesse, in that hee declareth that hee will deale with our smallest businesse, which one of our own equals would be loath to meddle withall. If wee hauehave a friende, wee woulde be verie loath, yea, and ashamed to vse his helpe, vnlesse it were in a matter of some importance. But see heere, God goeth into our sheepefoldes and into the stalles of our Kyne and Oxen, and hee goeth into our fieldes: yea hee hath care of all things else. For as much then as wee see him abase himselfe so farre, ought not we to bee rauished to honour him and to magnifie his bountie?
Moreouer let vsus conclude, that whereas God saith, that he will blesse vsus in the fruite of the earth, that he will blesse vsus in the fruite of our cattell: it is a most sure argument that hee will not forget the principal. These thinges be contemptible and of smal reputation, and many times mortal men doe dispise them; and yet wee see that God notwithstanding taketh care of them. Seeing that it is so, will hee forget our soules, the which hee hath created after his owne ymage, the which also hee hath so dearely redeemed with the sacred bloude of his sonne? Surely no. First of all therefore let vsus acknowledge Gods fauour towards vsus, in abasing himselfe so farre as to direct and to gouerne eueryevery thing that belongeth to our life and sustenance; and from thence let vsus mount vp higher, and vnderstande that hee will not faile vsus in the thinges that surpasse this present life: but rather that in the chiefe things that belong to our life, yea euen in this worlde, God will stretch forth his hande to furnish vsus alwayes with all things that are needefull.
There is the seconde point: which is; that we shalbe vpholden against our enemies. Wee hauehave said, yt the first point is, that God prouideth for vsus, so as we want not any thing that is requisite for the passing of our life in this worlde. But if our Grainers were neuer so full, our Cellers neuer so thorowly furnished, and our purse neuer so well stuffed, so as we want no manner of thing: yet if in the meane while our enemies be able to scratch out our eyes, and we be as people set out to the spoyle, so as wee bee dayly assaulted, and hauehave no defence; what booteth vsus our great aboundance? Therefore it was Gods will, shortly to shewe heere, that his blessings shoulde extende themselues so farre and wide in all cases and all respectes, that nothing should be missing to such as doe him honour and seruice. But let vsus marke, that God hath not exempted vsus quite from our enimies, neither did hee exempt the people of olde time. For why? It is impossible for vsus to liue in this world without some vexation at other mens hands.Rom. 12.18. True it is that as much as in vsus lyeth wee ought to procure peace, for our part.Iohn. 16.11. But forasmuch as the diuell is Prince of this worlde▪ hee will not leaue Gods children in rest. And hee hath supporters ynowe to serue his turne: for al the dispisers of God, al the wicked, and all the hypocrites that be in this world, the number of whom is in maner infinite, are satans darts, swordes, and arrowes.
Seeing then that wee must dwell amongst the contemners of God, and amongst the wicked; let vsus make our reckoning that wee shall be troubled, and hauehave enemies, let vsus endeuour to appease them so much as we can, and let vsus giuegive them none occasion of hatred: but yet in the meane while let vsus not be vnprouided, howsoeuer the matter standeth. Thus much concerning that one point. For God hath not saide, I will vtterly roote out your enemies, so as you shall hauehave the worlde by your selues. wherein to leade a happie and quiet life, and to hauehave all the felicitie that can bee wished: hee saieth not so: but hee saith, Albeit that you bee compassed rounde about with your enemies, yet will I not suffer them to hauehave the vpper hand ouer you.
Nowe hee saieth further, that if our enemies come foorth by one way, they shall flee seuen wayes. Whereby hee giueth vsus to vnderstande, that our enemies may well conspire by great numbers, so as it may bee like that wee shoulde bee swallowed vp of them; but yet they shall bee filled with feare, as shalbe shewed more at large in another text. Heere wee hauehave to marke, that the susteining and maintaining of our life is in the hande of God, and that our rest and quietnesse depende also of him. And although that men doe continually deuise to hurt and annoy vsus, yet is God euer strong ynough to disappoint them when hee hath once receiued vsus into his protection, and to hinder them, so as they shalbe able to attempt nothing against vsus, but the same shalbe ouerthrowen. That is a thing which we hauehave to beare in remembrance. Nowe when God permitteth vsus to hauehave enemies, thereby he calleth vsus vntounto himselfe, & we ought to be the more prouoked to call vponupon him when wee see our selues driuen thereto by necessitie. For if the worlde shoulde laugh on vsus, and reioyce at vsus on all partes: it woulde seeme vntounto vsus, that wee had no more neede of Gods protection. But when we be beset with perils and daungers, and see that men lye in waite for vsus, seeking nothing else but to come in to vex vsus; it standeth vsus in hande to resort to God, and to commit vsus to his tuition, praying him to be our shielde and fortresse, and (finally) to be our defendour. Let vsus marke therefore that God, in permitting vsus to hauehave enemies, doeth thereby drawe vsus vntounto him, that wee should pray him alwayes to succour and defend vsus.
But to conclude, we must remember that God is mightie ynough to maintaine vsus. As howe? If our enemies came vponupon vsus with great fiercenesse, it were ynough to daunt vsus and to put vsus out of courage: but howsoeuer we fare, although hee suffer them to rise against vsus, and to bee as furious as wilde beastes; yet shall they not know what to doe, but bee as folke amased. And although they hauehave neuer so greate aduauntage at the beginning, and bee neuer so full of craft and wilinesse; yet will God stoppe their eyes, so as they shall cast themselues wilfully into the snare, and there bee taken. Againe, euen when they bee armed with malice and boldenesse to set vppon vsus, God will in the end confounde them, no man can tell howe: hee will destroy all their deuises and attemptes, yea and when they bande themselues against vsus, & hauehave neuer so great multitudes on their sides, yet wil God scatter them. Like as when we see a cloude threatening raine, and it seemeth that all shoulde bee drowned; God scattereth it, and the tempest is gone; euen so will hee deale with our enemies. Thus yee see in effect what wee hauehave to remember concerning this text, where it is saide that wee shall bee defended against all such as set themselues against vsus, and that our God will make them flee before our faces, if we doe him the honour to acknowledge him to bee the Lorde of hoastes, and that his power is infinite, and that therefore the whole worlde can nothing preuaile against him. Finally, what hauehave wee nowe to doe but to submit our selues vnderunder the obedience of our God? Also let vsus vnderstande, that all the misbeleeuing, and all the despisers of Gods maiestie (albeit that for a time their life may seeme happie) are appointed to perdition, and that all the goods which they possesse, shal become a curse vntounto thē, so as they must needs be in a forlorn state: according to this saying, yt their very Table shalbe turned into snares and gynnes wherewith to take them,Psal. 69.23. and all the benefits of God shall become deadly poyson vntounto them. Lo what wee hauehave to carie in minde.
Moreouer so often as wee bee afflicted, let vsus humble our selues, and acknowledge our sins, & bewaile them before God: and in the meane space let vsus not omitte to qualifie our griefes, knowing that amidst the afflictions which hee sendeth vsus, there alwayes appeareth a certaine testimonie of his goodnesse, and that it is necessarie that he should so holde vsus in awe. Yet notwithstanding, we must not be cast downe nor be discouraged, when we bee vexed and troubled though we be enuironed with neuer so many miseries. And why? Because God faileth not for all that, to shew himselfe a father towards vsus. That is the thing whereon we must altogether rest, so as al the afflictions of this world may quicken vsus vp to aspire to the heauenly heritage: and when we hauehave bewailed our sins, let vsus not doubt, but God of his mercy will blesse vsus, euen in Iesus Christ the fountaine of al goodnesse and blessednesse, by whom all curses are quite taken away. To proue that it is so: what may bee the chiefe curse that is falne vppon mankinde, but death? And yet wee see that the same is become an entrance into life. And wherefore? For that in the person of Iesus Christ it is nowe made blessed. Wherefore let vsus learne to reioyce, sith wee see that God hath so prouided for our saluation, that although he make vsus to feele our sins, and would hauehave vsus touched with some sorrowe, thereby to bring vsus to repentance, yet hee ceaseth not amidst all these to shewe himselfe a father euermore, & by al meanes to aduance our saluation.
Now let vsus humble our selues before the maiestie of our good God, with acknowledgement of sinnes, praying him to touch vsus to the quicke more and more, that we may mislike them: and that acknowledging the euill which is in vsus, wee may seeke his merciemercy: not onelyonly to forgiue vsus the sins that we hauehave alredie committed, but also to mortifie vsus, and by the power of his spirite to giuegive vsus grace so to forsake our selues, as wee may seeke his righteousnesse, and more and more profite therein, vntill it be perfect in vsus, at such time as hee shall hauehave taken vsus out of this world: And so let vsus al say, Almightie God, heauenly father, &c.